Showing posts with label Irsch. Show all posts
Showing posts with label Irsch. Show all posts

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
http://schoden.vg-hosting.de/index.php?option=com_content&view=article&id=79&Itemid=104





Saturday, May 10, 2014

An Old May Custom - the Maibaum


The Maibaum in Konz, Kreis Saarburg





In choosing a blog post for each month, I want to share some history or custom that is mostly unknown here in the United States. If I have a good amount of time to work on the post, I will start a subject I know is going to take time because of the need to translate, research, etc. At other times, with the deadline ticking away, I choose an easier topic. Is it Murphy's Law that those are the posts that usually are the most difficult. To date, I have mostly been undefeated in maintaining my "once a month" posting, even with surprise obstacles, but this time I have failed. With my intended blog post for the end of April still in disarray, it is clear that "This may take some time," as my computer used to tell me.

This is not the subject I had intended to write about.  Luckily I received my monthly e-mail copy of the "Irscher Newsletter" in the midst of my frustration and found a topic I thought readers might find interesting. The Newsletter is a monthly report from my home village on club meetings, school concerts and any other special festivities. For the first time since I've been receiving it - over 10 years now - this thought struck me. If my great-great grandparents had not emigrated, I might still live in Irsch and some of the old customs, now mostly unknown to me, might be a part of my life, changed somewhat, but still there - as illustrated in the May 2014 Irscher Newsletter.

I began to investigate the custom of the Maibaum or May Tree. 

The Irsch, Kreis Saarburg, Maibaum


 Maibaum, Irsch, Kreis Saarburg, 72 ft high
May Day is still an important celebration in my ancestral village. According to the Irscher Newsletter, this year's Maibäume (May tree) "shone in original splendor." A large tree was cut down and put in place by men of the Volunteer Fire Department.  It is sturdily  braced because Maibäume have the tendency to fall on buildings and parked cars if not well supported (as articles in the Trier Volksfreund newpaper told me).  

The Irsch tree was approximately 22 meters (72 feet) high, one of the highest Maibaum in Irsch in recent years. When the tree trunk was in place, it was graced with a decorated wreath which had been trimmed with flowers and bands of colorful ribbons by the school children of the village. On May 1, as part of the Maibaum celebration, the children of the Irsch daycare center sang and danced around the tree to welcome spring together with their families and many other villagers.

The Newsletter elaborated no further but usually the May 1 festivities are followed by partaking of good food and, of course, a lot of Maibowle (May Punch) and Maiwein (May Wine)"

But there is another very old May Day tradition in the Rhineland.  May was and still is a time of courtship and romance. This also was not reported in the Irscher Newsletter. It really is not quite appropriate for newsletter articles as you'll understand as you read on.

The Origins of the Maibaum Celebration

The Maibaum custom was originally part of an old tradition called Mailehenbrauch. This was a form of village matchmaking dating back to the 17th century. It involved "loaning" the unmarried young women of the village to the bachelors for a certain period," folklorist Alois Döring says. "All of the unmarried young women in the village were auctioned off to the unmarried young men and each pair became a May couple," Döring continues. "Whoever paid the highest price was the May King and he had the corresponding May Queen."

But there were very specific rules attached. Each May groom was required to put up a tree decorated with colorful ribbons for his May bride as part of this custom. And this tradition is still observed in many Rhineland villages until today, possibly in Irsch too.

The Maibaum Customs Today

For young, unmarried men, the tradition of the romantic Maibaum has shifted somewhat more toward the fun of an excursion into the woods. This being ecologically conscious Germany, there are often special lots which grow young birch trees for this purpose. A young tree can be purchased and chopped down while enjoying some good Maibock (May Bock) beer with friends who are engaged in the same activity. In some rural regions of the Rhineland the girl still finds a Maibaum in her yard or on her doorstep. And pity the girl whose yard is unadorned. No young woman in Irsch would want that item of news printed in the village newsletter.

I found an article by a freelance writer, living in the Rhineland who did interviews with today's young women about the continuation of the old Maibaum custom and their reactions to it.

"When the girls look out the next morning, many ask themselves: who brought it?" That's how it was for 30-year-old Anke Baldus, when she got her first May tree 15 years ago. "You first had to have a huge girlfriends meeting," she says. "Then it was off to the village to ask people: who was at what May celebration. Who saw whom and could have transported a May tree like that?"  Anke has again received a Maibaum that year - from her husband.

Imagine - it’s early morning on the first day of May and a young woman peeks out from her front door. There it is! She sees what she’s been hoping for. Tied to a light pole outside her home is a tall, skinny birch tree with crepe paper chains and a heart with her name on it hung from its branches. 

To me it resembles the anxiety of "Prom" time in the United States. Will I be asked to the prom, wonders the US girl. Will I have a Maibaum outside my house on May 1 is the worry of the Rhineland girl.

One young woman's wish came true
As one writer said, "In other parts of the world, women might long for jewelry or flowers from their admirers. In the Rhineland, girls dream of waking up to a decorated birch tree on the first of May."

Bavaria's Maypole

Bavaria also celebrates May 1, erecting a maypole and placing it in the city square.  Some are constrcted very much like the Maibaum; others are much more ornate.  There is celebrating with dancing, singing, and drinking a specially brewed beer.  

Part of this whole tradition is that one village tries to steal the maypole from the neighbours. If they succeed with the theft, the safe return of the maypole is up for negotiation with ransoms involving copious quantities of beer and food. Some "Burschenvereine" (translates to something like "young guys' club") have specialized in stealing the maypoles that are most closely watched by the strongest security. Maypole stealing is governed by a pretty strict code of conduct: sawing or damaging the maypole in any way is absolutely frowned upon as is a non-payment of the ransom.   

Since I have ancestors from Bavaria as well as the Rhineland, where would I choose to celebrate May 1 next year?  Either would be fun, but the Rhineland customs have stolen my heart; whereas the Bavarian Maypole might itself be stolen.  Sorry Bavaria, the Maibaum comes with romance as well as celebration and will be there on May 2.

Sources:
http://www.bavaria.by/maypole-day-in-bavaria-germany
http://www.dw.de/may-day-tradition-in-the-rhineland/a-4220017
Karin Christensen, Of Maypoles and May Bock
http://germanfoods.org
http://www.dw.de/germany-an-unusual-way-to-express-love/a-2608908


Sunday, November 17, 2013

Giving Thanks and Celebrating Autumn in Kreis Saarburg

Irsch, St. Gervasius and Protasius Catholic Church in Autumn 2004
Irsch, St. Gervasius and Protasius Catholic Church in Autumn 2010














Potatoes, squash, apples, grapes



















Halloween celebrated, we look forward to Thanksgiving in the United States, and Christmas is already here in if you believe shop windows, TV ads, and some radio and television stations.

In Kreis Saarburg, there are also celebrations but they seem to meld better into the autumn of the year.  Here are some that originated with our ancestors and are still a part of the excitement of early and late fall.

Giving Thanks For the Harvest 

Autumn customs in one of my Heimat villages come to mind at this time of year as the leaves fall and pumpkins, squash, root vegetables and winter apples appear in our American markets.  We use many of them for the feast of Thanksgiving, decking our tables with cooked or baked varieties.

An article I read in a German language book explained the thanksgiving of German farming communities of the past.  They thanked God for the harvest, whether good or bad, by sharing their crops with God who gave them.  This has been carried on for centuries, even to the present day.  God's table in the Church, is decorated with the produce of the current year.  There may be squash, cabbages and other large vegetables, but there are often dry seeds of all kinds: flax, rye, wheat, oats, barley, legumes of all kinds.  All are harvested from German soil, traditionally from the soil that surrounds the village where the church is located.

I had seen this kind of decoration on autumn trips to my ancestors' village church in Irsch, enchanted with the kind of workmanship I generally associate with the Rose Bowl parade.  The closeup pictures above and the one below show the elegance of the most commonplace of decorating materials and the time given to produce this kind of thanksgiving to God from the fruit of the land.


Giving Thanks for St. Martin, Happy Children, and Rabimmel, Rabammel, Rabumm

Over the past several years, I have explained many of the traditions associated with St. Martin's Day (also known as Martini) as well as the importance of his November Feast.  If you click on the St. Martin's Day label at the right of the post page, the many activities associated with the day as well as the history and social customs are described, including carrying hollowed out gourds or pumpkins lit with candles.  

The custom of this celebration is still alive and well in the villages around Saarburg and in that city itself.  Most of 2013's customs are much the same as in the 1800s, although the lanterns carried by the children as they parade in the street are made of fireproof material and lighted with safe candles of one kind or another.  The Irsch website page just recently announced the village's 2013 lantern parade:

"The St. Martin's traditional lantern procession in Irsch will take place on Saturday, 09.11.2013 (November 9, 2013).  The assembly place is the parish church of Irsch at 5:30 p.m.  It will begin with prayer and a short homily about the holy St. Martin. Then the lantern parade (about 6 p.m.) led by St. Martin (on horseback) will parade to the Irsch multi-purpose hall. Once there, the great St. Martin's bonfire will be ignited and the Martin Brezeln (St. Martin pretzels) will be given to the children.

The lantern parade will be accompanied by the music society of Irsch as well as the torch bearers of the volunteer fire department, who also provide for the safety of traffic management and the burning of the St. Martin fire.  All children and adults are welcome  Hot drinks and snacks will be sold. The net proceeds as in prior years will again be used for the cost of transporting Christmas packages to help the needy in such countries as Romania."

In the event that you would like to see a typical St. Martin's parade, you can watch the video called "Rabimmel, Rabammel, Rabumm." The German words are given as subtitles on each screen of this very traditional children's song.  Unfortunately the translation in English below does not rhyme.

I go with my lantern
And my lantern goes with me
Up above the stars are shining,
Down here we're shining.
The rooster, he crows; the cat meows.
Rabimmel, rabammel, rabumm.
The rooster, he crows; the cat meows.
Rabimmel, rabammel, rabumm.

I go with my lantern
And my lantern goes with me.
Up above the stars are shining,
Down here we're shining.
St. Martin, he marches on.
Rabimmel, rabammel, rabumm.
St. Martin, he marches on.
Rabimmel, rabammel, rabumm.

I go with my lantern
And my lantern goes with me.
Up above the stars are shining,
Down here we're shining.
Lantern light, don't go out on me!
Rabimmel, rabammel, rabumm.
Lantern light, don't go out on me!
Rabimmel, rabammel, rabumm

I go with my lantern
And my lantern goes with me.
Up above the stars are shining,
Down here we're shining.
A sea of light in honor of Martin.
Rabimmel, rabammel, rabumm.
A sea of light in honor of Martin.
Rabimmel, rabammel, rabumm.

I go with my lantern
And my lantern goes with me.
Up above the stars are shining,
Down here we're shining.
My light is out,
Rabimmel, rabammel, rabumm.
We're going home,
Rabimmel, rabammel, rabumm.


Giving Thanks for a Blog Recovered

Due to circumstances I do not understand, for two weeks I lost access to this blog.  When I tried to make a correction in one of the previous posts, Blogger refused to let me do it.  After a great deal of wasted time and several curt notes to Blogger, all ignored, I had the good luck to bumble back into possession.  I was so thankful.  But it made me realize that, had I not had that bumbling good luck, I could never have posted to this blog again.  It would have been necessary for me to start an entirely new blog. So if you are a regular reader, you would probably have concluded that I got tired of blogging and quit without a goodbye.  

There are two ways to find out if I have been forced to start a blog with a new name: Register as a follower of my blog, and I will be able to notify you about where to find my new posts.  Or you can use my e-mail address (which you can find by reading my profile) to e-mail me.  

In the meantime, I promise to try to keep "Village Life in Kreis Saarburg" posts of the future right here.

Happy Thanksgiving to all


Sources:
Die Martinsumzug, http://www.irsch-saar.de/irschnew.htm
English for Rabimmel, Rabammel, Rabumm, http://german.about.com/library/blmus_laternegeh.htm

'

Friday, May 31, 2013

From 1861 Irsch Kreis Saarburg to 1863 St. John Wisconsin

The Old Home
Photo from www.Irsch/Saar.de


The New Land
If you read posts on this blog regularly, you will recognize the name of the author of today's post which I have translated into English - Ewald Meyer. Herr Meyer has written two books, one about the village in which he now lives, Irsch; and one about the village in which he was born, Beurig. Those two villages are about a mile apart. So Ewald Meyer definitely has a wealth of information on the history of these two villages in Kreis Saarburg. 

Herr Meyer and his wife Helena have become good friends who continue to help me with my research whenever I need some elusive information on life in Kreis Saarburg or translation from the old German scripts. To my surprise, this month Ewald Meyer wrote a piece about Irsch's Germans in America for the Irsch monthly on-line newsletter. The family he described just happen to be my great-great grandparents, Johann Meier and Magdalena Rauls and their children. He wrote in German so, although I was bursting with pride and wanted to share my delight, I could not refer my friends or my blog's readers to a URL. Therefore I did my best to translate his article as my blog post for this month.

With apologies for any translation mistakes I make with my self-taught German, this is my attempt to share the May Irscher Newsletter article writtem by Herr Meyer to be read by the residents of Irsch, Kreis Saarburg, Rhineland, Germany."

GERMANS IN AMERICA 
by Ewald Meyer 

"During the colonization period of the United States of America, Germans were the largest non-English-speaking population. Around 1900, Wisconsin had about 2 million inhabitants, 710,000 of whom were of German descent. 

After publishing a list in 2002 of emigrants to the United States in the "Irsch Chronicle" on the Irsch Homepage, descendants of Irsch immigrants to the U.S. finally had an answer to their questions about the German home of their ancestors, "Where is Irsch in the former Prussia?" From then on, continuing to this day, a flood of requests for information have been received over the Internet. Visitors from overseas who are looking for their ancestors are not rare in Irsch. 

A particularly strong connection exists between a woman from Waukesha, Wisconsin and our family. For the time being, she has intensively researched the history of the emigration of her great-great grandparents: John Mayer (Meier, Meyer, Maier) from Irsch and Magdalena Rauls from Oberzerf. She is writing a book about them. In advance of that, extensive information on the project is contained in her versatile blog about Irsch, indexed on the Irsch-Saar website and called "Village Life in Kreis Saarburg, Germany" It is under the "Documents" link. To date, she has traveled to Germany four times and now calls our country "my old homeland."

In April 1861 her great-great grandparents with their family and some other families from Irsch started on their way to Le Havre. After receiving the naturalization permit, the 35-year-old John Mayer and his 33-year-old wife Magdalena Rauls Meier with their 10-year-old son Mathias; the 7-year-old daughter, Anna; the son, Johann 2; Michael,10 months old; and a 50-year-old uncle left for America on board the sailing ship "Rattler." A total of 197 passengers were crowded into it, including yet more families and people from Irsch. Thirty-two days after a perilous voyage across the Atlantic, they reached the Port of New York on 9 May 1861. 

At length they settled in St. John, Wisconsin where already by 1856 some former immigrants from Irsch had joined a few others in this near wilderness in northern Calumet County. Possibly among them were John Mayer's sister Anna, born on February 26, 1829 and brother Michael, two years younger. The early years of the settlers were marked by hard work to convert the forest land into fertile farmland. Today, St. John in Woodville Township is located between Lake Winnebago and Lake Michigan in one of the most fertile farmlands in Wisconsin.

Since the settlers were almost all Catholic, in 1862 they established a parish church built of wooden logs. Between 1862 and 1869, the parish was run by the pastor from another village called Hollandtown (because it was first settled by emigrants from Holland). He came once a month to celebrate the Mass and the sacraments. In 1865 a new church was built because the log church was now too small for the church members. It was consecrated by the Archbishop of Milwaukee and dedicated to St. John the Baptist. The old log church became the first school building for St. John. The children of the settlers of St. John were taught by Theresa Wolf, a German Catholic who had, with her parents, immigrated a short time before. In 1870 Father Anton Leitner became the first priest of the parish.

 The parish of St. John celebrates its 150th anniversary this year on three Sundays in May, after re-establishing the original stones in the old part of the cemetery and doing extensive renovation and restoration work on the church. The Centenial festival committee was led by Joe Kees and his sister, two descendants of an early Irsch immigrant, Michael Kees, their great-great grandfather. The religious belief that originated with the St. John founders is still conserved and living today.

St. John the Baptist Church, St. John, Wisconsin
St. Gervasius and Protasius Church in Irsch
Photo from www.irsch/saar.de


Ewald Meyer, Germans in America,  htpp://www.irsch/saar.de


Sunday, April 28, 2013

"America Letters" and a Wisconsin Catholic Church





This year the small village of St. John, Wisconsin will celebrate the 150th Anniversary of its parish church, established in 1862 and dedicated to St. John the Baptist.  Since this is a blog about the life and customs of villagers in Kreis Saarburg Germany and the small villages of Irsch, Zerf/Oberzerf, it may seem strange that I am writing a post about an American Catholic church.  But this is not just any Wisconsin Catholic community and church.  It became the new home for a very significant  chain emigration from the village of Irsch to the village of St. John.

I want to write about a generally unknown and uncelebrated early settler, perhaps the earliest person of all to take his family and leave Irsch, Kreis Saarburg, and settle in St. John, Town of Woodville, Calumet County, Wisconsin.  Unfortunately, he has somehow been missed when, over the years, the storis of this settlement have been written

There is another reason for writing this post beyond the identity of the man who is probably the first settler of St John.  It is also a great example of the effect on emigration from Germany of the “America Letters,” as mail from the United States came to be called.   When such letters crossed the ocean to be read by the relatives and villagers of the old homeland, many people who had been doubtful about leaving now dared the trip across the Atlantic to a strange country.  At least one of those letters, long lost, surely came from a resident of Irsch who settled in a place he liked and told others in his German village about it.

I was not paying any attention to the St. Gervasius and Protasius church records of Philip Thomas and his family when I searched for my Irsch ancestors.  I was trying to figure out why Johann and Magdalena Meier had chosen to live in tiny St. John,Wisconsin.  They had selected this remote area of Wisconsin to be their home for the rest of their lives.   Other emigrants from Irsch did the same thing.  It was good farming land, of course.  But why this farm land?  

There was one reason that seemed likely.  Someone in the group of families from Irsch who became the first link in the chain of emigrants from the village of Irsch, sailed in March of 1861 to settle in St. John.  Someone must have had a relative who would be waiting for them, I reasoned, someone who had given advice on how to make the trip based on experience.  In other words, a former Irsch resident who was writing "America letters."

I searched the centennial books created for the St. John Parish anniversatries in 1962 and in 1987 to find a name that was not on the list of residents, as recorded by the immigration officials in Saarburg, who had traveled to Wisconsin in 1861 and 1862,  These people were listed as the very first emigrants from Irsch.  But I doubted.  Like Adrian Monk, the quirky but amazing detective on one of my favorite TV mysteries, I tried to find motives and clues others did not recognize; someone who had arrived before 1861, who had not been listed in the records of the time (the careful filing of documentation only started about 1860-61) and who was now hiding in plain sight, waiting to be discovered. 

I started with the 1860 Federal Census of the United States for the Township of Woodville in Calumet County.  This was in the days before so many records were digitized and available on the Internet.  I stuck my head into a dunce-cap microfilm reader at the library and scanned the Town of Woodville census line by line.  I believed I would recognize a family surname from Irsch.  I had spent so much time reading and rereading the microfilms of St. Protasius and Gervasius Catholic Church at LDS branch libraries that I had most of them memorized.  It was as if I myself had been born in that town and could say, “Yes, that’s an Irsch name all right.”  I had to search the census twice but on the second try, I found a name I thought might be the one I was looking for: a farmer named Philip Thomas, born in Prussia.  He had a wife and children and, as I thought, all had been baptized in Irsch.

Philip Thomas was born in 1808 in Beurig.  He was a Landwirt (a farmer who owned land) in the village of Irsch, married to Anna Britten of Irsch.  Philip was 48 years old, hardly the time a man might have been expected to leave the village he had resided in for so many years and make a harrowing trip.  Why did he do it?  His good luck in raising several children beyond the time of most danger for early death, worked against his staying in the Heimat.  He had four sons and two daughters.  His land holdings in Irsch, probably not very large, would by law be divided into six parts after his death, both sons and daughters inheriting.  This was a law imposed on the area when they were a part of France and never changed after Prussia took power.  Like so many emigrants, lack of land for the children to inherit and survive was most likely the motivating factor for Philip Thomas' decision to leave Irsch.

The Philip Thomas family arrived in the United States in June 1856 according to Philip's first papers in which he swore his intent to become a citizen of the US, and renounced the emperor of Prussia.  The Calumet County courthouse is where he filed his petition for citizenship on 1 April 1859.  In July 1860, the US Federal Census of Wisconsin lists him with $1,800 in real estate and $250 in personal estate in the Town of Woodville, Calumet County Wisconsin.

Philip’s wife, Anna, was the sister of one Heinrich Britten who still lived in Irsch.   The two families probably maintained contact through letters.  Philip would have described the availability of good, low-priced farming land with lots of trees that would leave the soil rich once the land was cleared.  It would also would provide logs for houses and barns. Evidently Heinrich began planning to take his family to Calumet County to join his sister and brother-in-law,  sharing the content of these America letters as well as his plans with his neighbors.  These families, including the family of Johann and Magdalena Meier, my 2nd great grandparents, decided to emigrate as a group.  In March 1861 they began their travel together from Irsch to the Port of Le Havre in France on their way to join the Thomas family.

I cannot produce any letters that Philip Thomas sent back to Irsch.  My evidence, I know, is circumstantial, but similar letters are recorded in a book called News from the Land of Freedom: German Immigrants Write Home, edited by Walter D. Kamphoefer, Wolfgang Helbich, and Ulrike Sommer.
  
I think I may, with my circumstantial evidence, get Philip Thomas and his family noted among the first settlers from Irsch to St John.





Friday, September 14, 2012

Catholic Choirs - A Joyful Noise Unto the Lord

The Door of Faith at St. Gervasius and Protasius Catholic Church in Irsch

Hymn: Holy God, we praise You


If you are writing a novel and you know your main character, your great-great grandmother, came from a long line of Catholics and that she and your great-great grandfather passed that Catholic faith on to their descendants to the present day, you might wonder if part of her Catholic heritage included a love of singing her prayers that she exercised by being a part of a church choir.  Were there Catholic church choirs in the villages in which she lived, or did the congregation of those churches just sing together to honor their Lord and God? In earlier times, how did the villagers of Oberzerf and Irsch "make a joyful noise unto the Lord" and in what form?"

I went to the history books written about the villages of my Rhineland ancestors to search.  Local histories of Zerf, Irsch, and Serrig, where the Catholic church was the heart of each village, satisfied my mind that the Catholic church choirs of the time existed and were made up of both men and women. They certainly existed during the 19th century, the time period when Magdalena Rauls Meier worshipped in the churches of Saint Laurentius (Zerf), Saint Wendalinus (Oberzerf), and Saints Gervasius and Protasius (Irsch) 

The Catholic Churches in Zerf and Oberzerf.

The St. Laurentius Catholic church choir did exist in the late 18th and the 19th century.  Since Oberzerf is about a mile away, it  had a smaller chapel and was called a daughter church.  It was dedicated to St. Wendalinus.  The school in Zerf was an integral part of the Catholic church of that village, and the teacher also served as a sexton for the church in order to earn extra money for himself and his family. Caspar Goetten (1770) probably played the organ as part of his sexton duties, and he is described in the old records as a Vorsänger, that is, someone who stood before the congregation and directed the singing of a choir or the congregation. It is also likely that Lehrer Goetten trained a group of school children as a choir. After Caspar Goetten no longer taught, his son Nikolaus (1813) served as teacher and choir leader. He had, it seems, a number of supporting adult singers to help when more complicated choral music was required for the mass. This was not a choir with the stature and organization of modern times, but its men and women who wanted to use their voices to pray probably did practice regularly so they could sing the Latin songs and responses together as a choir.  The school children, male and female, sang together at services as well.

Nikolaus Trapp took over as teacher and organist in Zerf from 1837-1856 at the end of which time he was transferred, at his request, to the newly built school in Oberzerf. Herr Trapp also brought together the choir group in Zerf, which was the larger of the two churches.  The teacher who replaced Herr Trapp in Zerf was a Herr Diné. He assisted Herr Trapp from about 1846 on, and he took the organist position in 1885 when Herr Trapp was no longer teaching. But he had helped Nikolaus Trapp as an organist and church choir director before that time, perhaps in Oberzerf. Evidently, the choir was a very important part of the Zerf Catholic church's liturgy.

The Catholic Church at Serrig

The first evidence of a St. Martin Catholic church choir in Serrig is documented in 1789 in the church administrative records. A payment of four Thaler to Christophel Tressel from Irsch to serve as the choir leader of the church in Serrig was recorded. In 1790, Herr Tressel was again paid four Thaler to direct the Serrig choir of "Sänger und Sängerinnen," which means that both male and female singers were part of the choir group that sang for the Holy Mass in the Serrig Catholic church.

By 1827 Serrig was a full-fledged parish church which was no longer dependant on the church at Irsch. The choir must have continued because the pastor of the new independent parish asked the Diocesan authorities for a clarification about the singing of songs during services. The answer received was that the choir only should continue to sing the Latin Mass and hymns; the congregation could join in the singing of any songs that were written for the German language. Almost always these would have been sung at the end of the mass

The Catholic Church in Irsch

In Irsch the Catholic Saints Gervasius und Protasius church choir was founded in 1780. The first choir director was the same Christoph Tressel who trained the choir in Serrig. This teacher and sexton was assigned the job of working with the choir as an additional part of his duties. The history of Irsch written by Ewald Meyer does not indicate whether women as well as men sang in the choir. But the information on the church choir of Serrig, once the "daughter" church of the larger "mother" church of Irsch, most likely could be applied to Irsch as well, since the choir director was the same person and he trained a male and female choir in Serrig.

Yes, I believe my great-great grandmother had the opportunity to sing in both the choir of Zerf, the village a short way from where she grew up; and in Irsch, her home village after her marriage.

Hymn singing by the congregation during the service was not that common in the Catholic churches of the 19th and 20th centuries because of the Latin liturgy. Many of the hymns from the 1700 and 1800s were written in the vernacular, the common language of the people; but they were sung during the church service mostly by Germany's Lutheran congregations. During the Catholic masses, the choir sang in Latin and the congregation was silent, only listening to the music. Their time to sing was almost always after the Mass liturgy was concluded; and the people had been told, in Latin, that the mass had ended and they should go in peace.

In the illustration above you see the German words for the hymn I knew as "Holy God We Praise Thy Name." When I was growing up (before the changes of Vatican II) this hymn was sung at the end of mass by the congregation in the Sacred Heart Church in Sherwood Wisconsin at the end of especially celebratory Masses. It was my favorite hymn, there was something so powerful and prayerful about it that made it very special to me and, of course, I could understand the words which were in English.

GROSSER GOTT, WIR LOBEN DICH (translation)
Holy God We Praise Thy Name 
Holy God, we praise Thy Name;
Lord of all, we bow before Thee!
All on earth Thy scepter claim,
All in Heaven above adore Thee;
Infinite Thy vast domain,
Everlasting is Thy reign.

Hark! the loud celestial hymn
Angel choirs above are raising,
Cherubim and seraphim,
In unceasing chorus praising;
Fill the heavens with sweet accord:
Holy, holy, holy, Lord.

Holy Father, Holy Son,
Holy Spirit, Three we name Thee;
While in essence only One,
Undivided God we claim Thee;
And adoring bend the knee,
While we own the mystery.

I hope that the final hymn sung by my great-great grandparents on the Sunday before they left Irsch in order to emigrate to Ameria was "Grosser Gott wir loben Dich" and that it was sung again in the new country when their log cabin church at St. John, town of Woodville, Calumet County, Wisconsin was used for the first time.

Notes:
1) "Grosser Gott wir loben Dich" is a beautiful classic Catholic hymn, used by the Church for more than two centuries. The words are attributed to Ignaz Franz, in Maria Theresa’s Katholisches Gesang Buch (Vienna: circa 1774) and it was translated from German to English by Clarence A. Walworth, 1858. The English translation is not literal; it was adjusted to maintain the rhyme.

2) In honor of the "New Year of Faith 2012-2013," proclaimed by Pope Benedict XVI, the blog "Catholic Gene" is hosting a “Doors of Faith” celebration online. Bloggers are asked to share their own or their ancestors faith experiences. This is my contribution. On October 11, The Catholic Gene will share some of the websites that are participating

Sources:
Der Hochwaldort Zerf am Fuße des Hunsrücks, by Edgar Christoffel
"Die Geschichte des Kirchenchores 'Cäcilia' Serrig,"in the chapter "Serrig: Landschaft Geschichte und Geschichten" by L. Thinnes, from Serrig; Landschaft Geschichte & Geschichten by Klaus Hammächer et al.
Irsch/Saar: Geschichte eines Dorfes by Ewald Meyer
Photo from http://www.irsch-saar.de/bildmat.htm

Monday, August 13, 2012

The Land Auctions in Irsch in 1861

Meadowland in Irsch
The fields around Irsch

A wine hill

Kataster Map with Meier House


















The morning of February 22, 1861 was a momentous one for me and for all of the present-day descendants of Johann Meier and Magdalena Rauls Meier.  That day determined our nationality for the next 150 years.

Although there had been an application to emigrate legally executed earlier in February, and although there would be an auction of farm and household items in March (as described in my post of February, 2012), the selling of the land a farmer owned was the day that the emigration decision was cast in stone. Now there was no turning back for Johann and Magdalena because at the end of the day they no longer had fields in Irsch to support their survival during the coming year. By the time the sun set on February 22, other farmers were in possession of their land and the very barnhouse that had been their home since their marriage on February 14, 1849.

It is amazing to me that,  in that small village of Irsch sometime during the first three months of 1861, the auctions of five families took place.  They would join Johann and Magdalena on the same ship that would sail from Le Havre about the beginning of April. It is obvious that a monumental division was continuing.  The buyers of all of these auctioned fields may have considered the idea of emigration but decided against it.  The farmers buying the Meier's land, which would mean a mortgage to be paid, were clinging to their homeland.  In spite of ever-lurking hardships, they were setting their roots more deeply into the soil of the only place most of them had ever known . They would be the ones to continue their way of life of the old country.  The sellers were uprooting themselves, determined to have a better life for their families, although it meant leaving everything and everyone they had ever known; a change of allegiance and of customs that were as yet unknown to them.

The Land Holdings of Johann and Magdalena Meier:

The auction of the land owned by Johann and Magdalena Meier began at 10 a.m. on the morning of February 22, 1861 and ended at 3 p.m. In was held on the premises belonging to Mathias Peter Britten. It is more than likely that this was the Peter Britten who is listed in the Catholic church registers as a farmer, ship-puller, and innkeeper and that the inn's taproom was the setting for the sale.   There were two witnesses, Theordor Ney who was a house painter/whitewasher in Beurig; and Johann Becker who was a field guard in Irsch.  The official in charge of the auction was again notary Waringer of the almost "unintelligible handwriting".

There were two classes of land to be sold--the land which the Meiers owned outright, and the land which was part of the Irsch Gehöferschaft. The Gehöferschaft holdings were either meadows or Lohhecken/oakbark hedgerows. Lohhecken, to the best of my understanding, came from (scrub?) oak trees growing in the wild, the bark of which could be stripped and then sold to the tanneries along the Saar river in Saarburg or Beurig.

The other pieces of land which Johann and Magdalena Meier offered for sale consisted of farmland where crops were sowed, cultivated and harvested; garden land which could be used by the family to grow the produce which would see them through the year; wildland; a wine hill for growing grapes; Wande (steep hillside) land; forest land; and a woodlot.

As I have explained in the post, "Village Roads and Fields", a farmer's fields might be miles from his barnhouse.  The possession of adjacent fields was uncommon in the Rhineland in the 19th century. Areas called "Flur" had descriptive names that identified the approximate location of each strip of land owned by a farmer in a particular section of the village. Ewald Meyer, in his history of the village of Irsch, says the names of the "Fluren" were usually related to landforms, names of local farms, woodlots, etc. That is, a farmer might have his clover planted in a land section called "By the Stone Cross" and his potatoes in a strip of land known as "Above the Trier Way." The auction bidders as well as the official conducting the auction would officially be accepting the land boundaries described in the Kataster, which was the land map and tax register document used by the Prussian Government to identify the owner and boundaries of each parcel of land and assign tax responsibility to each landowning resident.

The conditions read out for the sale of the land and building being auctioned were, in many ways, similar to those for the "moveable objects" as explained in my February post.  In addition, there were warnings that the buyer was getting the land as described in the Kataster register, regardless of any unknown errors in it. The land buyer would be responsible for one third of the purchase price of property, with interest, on November 11 of 1861, 1862, and 1863. The interest rate was five per cent yearly. However the taxes for the land would not become the responsibility of the new owner until January 1, 1862. There was also a penalty for late payment and provisions for default of payment. The new owner also had to pay the cost of recording the new ownership on the Government's land Kataster.  A few of the other conditions listed defeated both my ability to read German and the power of "Google Translate."  All of the conditions were read aloud before the actual auction started.

The Land Auction Begins:

When the auctioneer was ready to begin the actual selling, the field description was read out.  The bidding was then open and when the gavel fell awarding the lot, the same description was read again to the buyer to make sure that he understood both what he was buying and the cost. If the buyer was satisfied that all was correct, he signed his name. These handwritten signatures varied from very clear to downright impossible to read. (Picture the hurried scrawls of many doctors, business people and public officials).   It was rare to find an "X" or some other mark in place of a signature. Most of the adults in Irsch must have had at least elementary schooling by 1861.

The auction document gives no indication of how the bidding on each field was brought to a close, but a fellow genealogist, who also has an auction document for her family from the Rhineland area near Koblenz, shared an interesting detail. At the point at which an auctioneer heard a significant silence, a candle would be lit. This candle would burn for only one minute before it went out. The auctioneer would then light another one-minute candle. The same procedure was repeated with the third candle. Hearing no other offer before the third candle flickered out, the land was officially declared sold to the last bidder.  The auction officials in the Koblenz area were definitely sticklers when it came to assuring that everyone had the same amount of time to think over a further bid!

When the auction record for the land of Johann and Magdalena Meier was placed on file for me to see 151 years later,  it contained the following kinds of information for each piece of land.

*the number of the land lot in the Flur - Lot 1647

*the name of the Flur - hinterm Keltergarten (behind the Kelter garden)

*the size of the piece of land - 16 Ruthen, 60 feet

*the owners of the fields that bordered the field being sold - Nikolaus Fuhs-Klein and Johann Schuh

*the buyer and his residence - Anton Schuh, Irsch village

*the amount paid for the piece of land - 20 Thaler

*the signature of the buyer - signed in his own handwriting

When the auction ended, the total land sale had earned 1,269.15 Thaler for Johann and Magdalena.

The Auction of the Land and the Dwelling On It:


Property 4091 consisted of a "Wohnhaus" a place for the family to live, for the animal stalls, and for storage of crops.  It was located in the middle of the village with a land area size of 10 Ruthen and 10 feet.  Bordering it were the dwellings of Anna Hauser, "unreadable" Feilen, and the main street. (I've noticed that a number of people had the first or last name of "unreadable," due to the poor handwriting of notary Warigner.)

The highest bid for the house, barn, and stables (all under one roof) was 320 Thaler, a combined bid from two Irsch farmers, Nikolaus Fuhs and Mathias Konter.  This was somewhat unusual.  It begs the question of why.  Was the current barnhouse then divided into two dwellings or was it shared in some other way by the two winning bidders?

Auction of the cows

After all of the land had been purchased, the auction was declared over at 3 p.m. and the auction of the animals began.  It was in the same location, the inn of Mathias Peter Britten, and the same official and witnesses were present.  There were three cows in the stalls of Johann Meier; however,  one cow was held back and would not be sold until the moveable property auction of March 22. This exception made sure that the Meier children would continue to have milk to drink until all the family's possessions were sold.

One cow was sold for 40 Thaler to Mathias Lehnert-Schreiner, A farmer in Irsch.  The second cow brought 48 Thaler, more than many of the land pieces.  The new owner was Nikolas Reiter,  a farmer from neighboring Beurig.  The auction ended at 4 p.m.

After the Auctions Ended:

On the same day that the auction was held, the rights to land and property were transferred to the Jewish merchant Simon Wolff.  The money from the buyers of that land was not due in full until November of 1863, and the Meier's left Irsch to go to America in March, 1861.  Ewald Meyer who did the translating of the auction documents says that this Jewish moneylender from Wawern loaned back the money minus interest to the Meiers based on the anticipated land payments that would be made.

There is no written explanation that tells me whether Johann, Magdalena, and their children were able to stay on in their barnhouse. Technically, they no longer owned it. But I think staying in it is very possible since their movable possessions would not be sold until the following month at the "movables" auction. Also, the winning bidders had not yet paid any money for the property and would not owe for taxes until 1862. Johann Meier had made the expenditure for the taxes on land and buildings in 1861 from his own pocket.

In the following four weeks, it must have been a peculiar feeling for Johann and Magdalena to hear their neighbors and friends talking of their planting plans for the coming year in the farm fields, some that had once belonged to Johann, his father and his grandfather.


NOTES: An unmarried uncle, Michael, must have lived with Johann and Magdalena and their family because he was going to America with them and sold his land too. His auction was held the next day, February 23.

The notary seems to have used square units: Fuß (feet), Ruthen, and Morgen. In Prussia, one square Ruthe was 14.18 square meters and one square Fuß (foot) was .092 Square meters.  One Morgen was 2553.22 square meters.

Sources:
Aussenstelle of the Landeshauptarchiv in Neuwied - Rommersdorf, Rheinland.
Meyer, Ewald, Irsch/Saar: Geschichte eines Dorfes
Translation of Auction Documents of Joseph Thielmann and Katharina born Henn by Walter Petto and Ulriich Thielmann, 
Translation of Auction Documents of Johann Meier and Magdalena born Rauls by Ewald Meyer.
Pictures from www.Irsch/Saar.de; Kathy, the Single-minded Offshoot, and Annette Schwickerath of Trier