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THESIS 

AUNT 

This  is  to  certify  that  the 

thesis  entitled 

The  German Settlement  at #rankemuth, 
ichigan,  in its  #irst  ventury 

| 

presented  by 

Kobert A.  Vengler 

has  been accepted  towards  fulfillment 

of  the  requirements for 

MA 

snglish 

degree  in 

fg 

Qn 

Major professor 

Date 

4  June  1953 

Q-169 

JUL 3 1 2006 
9425 9° 

THE GERVAN  SETTLEMENT AT FRAMKENWUTH,  MICHIGAN, 

IN  ITS  FIRST CENTURY 

BY 

Robert  Arthur  Dengler 

A  THESIS 

Submitted  to  the  School  of  Graduate  Studies  of  Michigan 
State  College  of  Agriculture  and Applied  Science 

in  partial  fulfillment  of  the  requirements 
for  the  degree  of 

MASTER OF  ARTS 

Devartment  of English 

1953

PREFACE 

This present  work has  been prepared mainly to  serve 

as  background material for a detailed study  of  the  speech 

habits  of  Frankenmuth, Michigan.  The  town  is  unique  since 

three  languages  are  currently in use  in  the  community: 

English,  High German,  and Bayrische  However,  in  the  last 

fifteen years  English has  become popular to  such an extent 

that,  perhaps,  the  next  generation  of Frankenmuth will 

speak only English. 

I  wish to  thank Dr.  Anders  Orbeck,  Professor of 

English at Michigan  State  College,  for his  aid in  the 

preparation of  this  work,  and Mrs.  Barbara Hurrell,  who 

prepared the  typewritten copies  of  it. 

dLGAOG

TABLE OF CONTHUUS 

I.  TNE LUTVERAN BAVARIAN  SETTLEMENTS 

| 
IN THE SAGINAW  VALLEY... cccccccccccccccecescccvcel 

II.  TH DEVELOPMENT OF FRANKENMUTH. .ccccccccccccccc ces e20 

TILT.  THE  CHURCH  cece cece c  ccc c  cere cc cece sec cccce cece  eee  dd 

IV.  THE SCHOOL. cc cece cece cc cece cc cress ececccecccs eee s  DO 

Ve  SOCIAL LIFEs ccc cc ccc cece ccc ccc ccccsccecccceccescceebd 

VI.  ON THE SPEECH OF THE  COMMUNITY. .cccccccccccccscvees TD 

APPENDICES. ccc ccc  c  ccc cece cccessccecceseeescccecce 080 

BIBLIOGRAPHY .cccccccccccccc ccc ccc cece ccc ccc cece ec cede

CHAPTER I 

THE LUTHERAN BAVARIAN SETTLEMENTS IN  THE SAGINAW VALLEY 

During the  first half of  the nineteenth sentury 

Michigan developed from a wild territory of virgin forests  to 

a state populated largely by immigrants  living in small farming 

communities and lumbering towns.  The population of Michigan 

increased from a mere  5,000 in 1210  to 300,000 in 1840.  Most 

of  the  early settlements were  concentrated within the area 

fifty miles  north of  the  Ohio and Indiana borders. 

In  1831 there was  only one  white  settler in  the Saginaw 

Valley.  The American Fur Company had just  sent agents  into 

the  district  to begin fur trading with the  Indians,  and the 

United States  Government was  maintaining a small fort at 

Saginaw City in expectation  of  the  coming land boom.  In  1837 

Saginaw City built its  first public building,  a combined 

courthouse and school.  However,  by 1860  the  town was  in- 

sorporated with a population of  1,71le  and boasted lumber mills, 

general stores,  churches,  and schools.  In addition to Saginaw 

City,  the  Saginaw Valley region also had,  by the  middle of  the 

nineteenth century,  five  Lutheran Bavarian Settlements: 

Frankenmuth,  Frankentrost,  Frankenlust,  Amelith,  and Frekenhilf. 

Michigan's most  thickly populated area in the  1530's 

was  Washtenaw County.  Ann Arbor,  vying for the  seat  of  the 

state's  capital,  had a population of almost 1,000.  Among the

SAGINAW 

BAY  i 

‘ony 

Mm DLAWD 

onL 
al  & 

SAG /VAW 

FRANKEN 

ate 
° 

7e 

SAGINAW VALLEY 

REGION 

BEWAING 

, 

~L 

FUINT 

z
Z

>
—
—

 
early immigrants  in  this  region was  a group of protestant 

Germans  from Swabia who began settling in Ann Arbor,  Scio, 

and Lodi  townships  in  1830.  By  1833  this  colony had grown 

large  enough so  that  the  settlers  requested  the Mission House 

at Basel,  Switzerland,  to send them a minister.  Friedrich 

Schmidt was  chosen for this position and arrived in Ann Arbor 
on August 25,  1833.+ 

That  same  year Schmidt  organized two congregations: 

the  Salem Church in Lodi  township and the  First German Evan~ 

gelical Society of Scioe  The  latter is  now called the 

Bethlehem Lutheran Church of Ann Arbor.  In the  next few years 

from his home at Salem Church,  Schmidt  traveled to Detroit, 

Monroe,  and as  far north as  the  Saginaw Valley,  administering 

to  the  spiritual needs  of  the  settlers,  whether German or 

not,  and doing mission work among the  Indians.  At his mission 

station in Scio  township he prepared several young men as 

missionaries  for the  Indians.“ 

Although Pastor Schmidt's activities became  fruitful 

in many ways,  a united Lutheran Church organization never 

developed from his  work.  He  organized the Michigan Synod in 

the  1640's,  but it  received little  support from his  fellow 

1fheodore Graebner,  Church Bells in the  Forest,  23-24, 

Warren Washburn Florer, Early Michigan Settlements,  I, 

1l-13.

pastors.  He was never insistant  that his  churches be 

lutheran;  it  sufficed that they were Evangelical.  Eventually 

some  of Schmidt's  churches  joined the more  liberal Synod of 

the East,  some  the  Ohio  Synod,  and still others  the  more 

conservative Missouri  Synod.  In  later years he was named 

Gnadenwahl Schmidt by his  fellow German pastors who disagreed 

with his  ideas  of predestination.  He  remained active as  a 

minister in his  Bethlehem Congregation of Ann Arbor until 

1871,  when ill health forced him to retire.’  Schmidt's most 

significant services  to  the  Lutheran church in Michigan was 

that he  was  the pioneer of Indian mission work and that he 

aided Pastor Loehe  in planting the  Bavarian Colonies  in the 

Saginaw Valley areae 

In the  1830's and 1840's another pastor,  Friederich 

Wyneken,  was  doing mission work similar to Schmidt's  from his 

own base at Fort Wayne,  Indiana.  Wyneken was  disturbed by 

what he  termed the  godlessness  of  the  German immigrants  in 

America who lived in  sparsely scattered settlements  and either 

practiced no religion at all  or were being evangelized by the 

Methodists.  In  1841 he published,  presumably in  Germany, 

certainly not in  the United States,  a pamphlet Nothschrei, 

JIbid.,  14.

in which he  desoribed the  lack  of  lutheran ministers  on  the 

frontier to baptize  and instruct  the German immigrants." 

The  Reverend Wilhelm  Loehe  of Neudettelsau  (also 

spelled Neuendettelsau),  in the  Franconian sector of Bavaria, 

became  interested in  the  missionary activities  of  Schmidt 

and Wyneken around  1840 and  started in Germany  the  journal 

to  further the  cause  of  missionary work in America among the 

German  settlers  and roten Indianer.  A set  of this  journal 

reposes  in the  library of  the  Wartburg Seminary at Dubuque, 

Towa,  and a few numbers  of  the  journal are  reproduced in 

facsimile  in Early Michigan Settlements, Vol.  II,  by W.  W. 

Florer.? 

Johann Konrad Wilhelm Loehe  (1806-1272)  was  born in 

Fuerth,  Bavaria.  He  studied theology at  the  universities  of 

Erlangen and Berlin and in  1837 became pastor of  the  country 

church at Neudettelsau,  where he  remained all his  life. 

\e/manuel7 A.  Mayer,  Geschichte der evangelisch- 

lutherischen St.  Lorenz—Gemeinde,  9;  Th/eodore/ Graebner, 
Lutheran Pioneers IT.  The Bavarian Settlements of the 
Saginaw Valley, 
(;  gives  a  facsimile  of the  title page  of 
the  first American edition  of Wyneken;  Nothschrei,  which 
reads,  Die Noth der Deutschen  Lutheraner in Nordamerikae 
Ihren Glaubensgenossen in  der Heimath 
Erste  Amerixanische  Auflage.  Pittsburgh:  Brickeret der 
lutherischen Kirchenzeitung,  1844, 

ans Herz  gelect. 

5rlorer,  30-52.  Hereafter referred to  as  Kirchliche 

Mittheilungen. 

From this  rural pulpit he became popular throughout Bavaria as 

@ preacher,  and nobleman and peasant alike  came  to his  church 

to hear his  sermonse  In 1840  Loehe began training men for 

mission work in Amerioa at his parish,  and his  zeal for this 

project soon spread to Hanover and Meeklenburg provinces, 

where  societies  were  organized to provide  the  necessary funds 

to  train and send pastors  to  the  New World.® 

In  1843 Loehe  corresponded with one  of  his missionaries, 

Pastor W.  Hattstaedt,  in Monroe, Michigan,  about  the 

possibilities  of  evangelizing the  Indians  in Michigan. 

Hattstaedt reported that  such mission work was  feasible,  but 

could be best undertaken jointly with the Mission House already 

established by Friedrich Schmidt in Seio./  Loehe's idea for 

Christianizing the  Indians was  that  lutheran settlements  in 

America would become  themselves  centers  of missionary work 

among the  Indians.  He planned to  send a group of emigrants 

under the  leadership of a pastor to  settle in  the  vicinity 

of Indian villages  so  that  the pastor could administer to 

the  spiritual needs  of  the  emigrants and also  carry on 

missionary work among the  Indians.®  Loehe discussed his plan 

6Graebner,  18-19. 

(Mayer,  Ge 

Scraebner,  30.

with Loreng  Loesel,  a servant in his household.?  Loesel recruited 

a group  of people  living in Rottstall and the Altmuehlgrund 

near Nuernberg who were  interested in  emigrating. 2°  The  only 

thing lacking for this  group was  a  leader. 

The  man  chosen by  Loehe  for  this  role was  Friedrieh 

August Craemer,  who for a short  time had lived in Loehe's 

house  some years previously.  Craemer was a highly educated 

mane  He  was  a graduate  of Erlangen University,  where he  studied 

modern languagese  In 1841 he was  a tutor to  the  son of the  Count 

Carl von Einsiedele  Later he was  a tutor to  the  children of 

Lord Lovelace  in Davonshire,  England,  and then became  an 

instructor of  German language and  literature at  the  University 

of  Oxfora.t+  A pious  man,  Craemer did not find the  Rationalism 

at Oxford compatible  with his  lutheran faith.  He had become 

interested in mission work through reading a copy of Wyneken's 

Nothschrei,  and when informed by his  younger brother of Loehe's 

plan for colonization,  he offered his  services.  Craemer arrived 

at Neudettelsau in  the  autumn of 1844 to make preparations  with 

Loehe  for the  mission  colony.t* 

IMayer,  10 

10centennial,  One Hundred Years  of  Grace,  St.  Lorenz 

Evangelical  Lutheran Church,  Frakenmuth,  Wichigan,  36.  Heree 

er referred to as  Centennial. 

llgraebner,  30-31. 

levayer,  15 

The financing of  this  missionary venture was  supplied 

by donations  from a group of wealthy people in Mecklenburg. 

Loehe wrote Pastor Schmidt in Scio,  asking him to find a suitable 

location for the proposed settlement.  Schmidt,  in turn,  told 

one  of his  own missionaries,  Johann J.  F.  Auch,  at Sebewaing 

to choose a  site  for them around  the  Saginaw Valley region.+ 

The  name  chosen in advance by Loehe  for this  settlement was 

Frankenmut,  i.e.,  the  Courage  of the  Franks.  The  early 

spelling of  the  community,  as  Greenholt's dissertation shows, 
was without the h.2+  only once is  the h spelling used  in 
Florer's reproduction of the  Kirchliche Mitthe1lungen.15 

The  "Gemeinde Ordnung"®  of  1848 also uses  the  spelling without 

h,  but the  revision of  the  “Gemeinde Ordnung®  of  1852 uses 

the  spelling Frankenmuth. _°  But,  however spelled,  the  name 

continued until well after 1900,  to be  pronounced /fraykanau:Y 

and is  still so pronounced by many people  of German extraction 

in the  Saginaw Valley.  Gradually,  but well after 1920,  a 

l3graebner,  336 
Uiiomer Reginald Greenholt,  A Study  of Wilhelm Loehe, 
His  Colonies and the  Lutheran Missions  in the Saginaw Valle 
of Michigan: unpublished doctoral thesis,  University o 

cago, 

376 

15xirchliche Mittheilungen,  1846,  Nroe  6,  section &. 

L6"Gemeinde Ordnung der Gemeinde Frankenmut"  in Florer, 

II,  10-20,  in facsimile.  Hereafter referred to as  “Gemeinde 
Ordnung,  1848;"  "Gemeinde  Ordnung der Gemeinde Frankenmuth, * 
Florer,  I,  99—108.  Hereafter referred to as  “Gemeinde Ordnung, 
1852.

second pronunciation /fray,kenmu:d/ developed among outsiders 

and has  since  come  into use among some  of  the  townspeople who 

have  taken  to  speaking English. 

Craemer was  ordained into  the  ministry in Bremen on 

April 4,  1845.  I  imagine  this was  more  or less a privilege 

given  to Mecklenburgers as a compensation for their financial 

aid,  for certainly Loehe  could have  ordained Craemer as  a 

minister in Neudettelsau.  The  group that  Craemer led was 

composed of  one married couple,  Martin Haspel and his wife, 

Margaretha,  nee  Leinberger;  four engaged couples: Johann Conrad 

Weber and his  fiancee Kunigunde Bernthal;  Lorenz  Loesel and 

his  fiancee Margaretha Walther;  Johann List and his  fiancee 

Marie  Lotter;  and Johann Pickelmann and his  fiancee Margaretha 

Auer;  two  single  men,  Johann Bierlein and Leonhard Bernthal; 

and Henry Craemer,  a waif whom Craemer had adopted.2/ 

On April  20  the  Carolina,  carrying this  band of 

colonizing-miassionaries,  weighed anchor.  The  next day Craemer 

married the  engaged couples  who  sailed with him.  Evidently 

the  Bavarian law which required a man to  own property in order 

to apply for a marriage  license prevented these  couples  from 

being married in Germany.  This  law was  later to become  the 

underlying factor in settling one  of  Loehe's  later colonies  in 

the  Saginaw Valley. 

l/centennial,  36- 

10 

This  first  group  of  Loehe's  colonists  arrived in New 

York City on June &  and were  received by the pastor of  St. 

Matthew's  Church in New York City.  Two days  later Craemer 

married Dorothea Benthien,  a woman who had served as  a nurse 

to  smallpox patients  during the  voyage,  but  not  one  of  the 

Bavarian colonists.  This marriage  was  in accordance  with the 

advice  of  Loehe,  who urged Craemer to  choose a wife before 

beginning his  work in  the  wilderness  of  Michigan. ?® 

From New York the  colonists  took the  route  to Michigan 

followed by all of  the  succeeding Bavarian emigrants;  to 

Albany by boat,  from Albany to  Buffalo by train,  and by boat 

to Detroit.  From Detroit Craemer and his  group went by boat 

to Bay City,  then called Lower Saginaw,  and from there down 

the  Saginaw River to  Saginaw City. 

Pastor Auch,  who had made preparations  for this  group 

as Schmidt had instructed him,  met  them in Saginaw City and 

quartered them in his  home.  At  this  time Auch lived in 

Saginaw City,  but was  doing missionary work among the  Indians 

at Sebewaing.  The  land which he  had chosen for the  new 

settlers,  about  ten miles  southeast of Saginaw,  they found 

agreeable  to  them,  for it was  near an Indian settlement and 

also bordered on  the  Cass  River,  which could furnish them 

with drinking water and also  serve  as  power for a flour mill. 

A square  mile  of  government  land was  purchased at $2.50 per 

l8qraebner,  34.

ll 

acree  Daily  the  men walked from Saginaw to  this  area in  order 

to clear the  land and  to  erect  the buildings  for the  settlement, 

while  the  women remained at Auch's  home.  This  group  of 

"Dutchmen"  in  their Bavarian clothes  caused considerable 

curiosity among the  Saginaw folk,  for they were  the  first 

Germans  to  settle  in the  region. 

The  first buildings at Frankenmuth were  the  company hut 

for the  colonists,  about  thirty feet square,  and the parsonage 

for Craemer,  which also served as  the  church.  The  cattle and 

farm equipment were bought in common with monies  remaining from 

funds which the people  of Mecklenburg had provided for this 

missionary venture. 29  This  is  the  only instance  of common pro~ 

perty ownership in the  community.  The primary problem of  the 

community was  the  division of land.  Loehe  intended his 

colonies in the  United States  to  be parts  of  the  German Reich. 

The  charter,  which the  colonists  signed before  departure, 

pledged them to be  loyal subjects  of Germany. 0°  Naturally, 

Craemer wanted the  new settlement  to be planned according to 

German farm communities,  with the  farmers  living in a group 

around the  churche  Pastor Auch advised him that  the American 

way,  1.e.,  each farmer living on his  own land,  was more 

1Wxkirchliche Mittheilungen,  18545,  Nro.  11,  Section 25. 

2OGraebner,  S9-  See  also Appendix I.

le 

suitable  for them.  The  settlers  accepted Auch's advice, 

though against  Craemer's wish.  In the  Fall of  1845  the 

settlers  began  constructing their own  log cabins  on  their 
allotted  lana.“t  Each family repaid  the  church for their 

land,  and  the  list  of early  landowners  shows  that all  of  this 

first group  owned their own  land by 1854,°¢ 

As  a mission  colony Frankenmuth was  not  successful. 

The  Indians  never settled in permanent villages,  but moved 

throughout  the  area wherever hunting and  fishing was plentiful. 

This meant  that  the  children staying at  the  mission house 

would leave  with their parents,  and also  that  Craemer would 

have  to  follow them  to  their new  location  to  evangelize  the 

Older ones.  However,  by June  1846  eleven children were 

staying at  the  mission house, “>  and on  the  third day after 

Christmas  three  were  baptized;  Abrupuam,  a boy of 17-18  years 

who  took  the  Christian name  of Abraham;  his  elder sister,  who 

was  baptized Magdalene;  and his  younger sister,  who was 

baptized Anna.  These  three  were  children  of an English  father 

(doubtless American,  for Yankee  or English was  then applied to 

the English speaking settlers  by the  Frankenmuthers),  and an 

Indian mother.  After the  service  Craemer sang some  hymns  with 

them which he  had translated into  the  Chippewa language.<* 

eeu,  A.  Leeson,  History of Saginaw County,  Michigan,  &37. 

°OMayer,  366 

e4Karchliche  Mittheilungen,  1249,  Nro.  3,  section  6. 

13 

The  second group  of  immigrants  from Germany sponsored 

by Loehe arrived at Frankenmuth tn May,  1346.  They were 

-  farmers and tradesmen from Rottstall, Altmuehlthal,  and Ansbach 

in Bavaria.)  In this  group was  the  enterprising Hubinger 

family,  who built the  village's  first flour mill and  lumber 

mill.  These  settlers,  nine  families  with children,  ten married 

couples and a few single men--some ninety to  one  hundred souls-~, 

purchased their lands  directly from the  government.  The village 

began  to  form around the  dam of  the  saw mill,  about a mile  fron 

the  church. 

Loehe,  through the  reports  from Craemer that  the  Indians 

did not live  in permanent settlements,  soon realized that mission 

colonies  in America were  not practical.  Therefore he  conceived 

a new plan for colonization.  Instead of having emigrants 

leave  singly or in  small groups,  he  would organize  them before 

they departed from Germany and send eaeh group under the 

leadership  of  a pastor.  For his  second colony he  chose  the 

name  Frankentrost,  Consolation  of  the Franks. 

In April  1847  twenty~two families under the  leadership 

of  Pastor Johann Heinrich Phillip Graebner left Germany to form 

this  new settlement.  They had gathered $4,000 among themselves 

for the purchase  of  lands,  which was  sent  to Craemer in 

Frankenauth. <6  Pastor Graebner recorded his  account  of  the 

Suayer, 43. 
26 Graebner,  42.

14 

journey and the  settlement in Die  fraenkischen Colonien des 

Saginaw Thales in Staate Michi 

»  which,  unfortunately, 

has  never been printed.  Theodore  Graebner,  who has  had access 

to  this unique  copy,  quotes  some  of  this  manuscript in Chureh 

Bells in the Forest,  part of which is  worth retelling here. 

The instructions  of Pastor Loehe provided  that I 
travel in  steerage  together with my colonists. 
If  our vessell should meet with dangers,  I  was 
to  think of  my own  rescue  only after the  last 
of my charges had  left  the  ship.  In case  of 
extreme peril I  should be  found ready to  remain 
on board with those who should happen to  remain 
there and  comfort  them in  the  moment of death.“/ 

The  site  chosen by Craemer and Graebner for Frankentrost 

was  about  seven miles  northwest  of  Frankenmuth.  At  that  time 

government  land cost $1.25 an acre,  but Michigan State bonds 

could be purchased cheaply and were accepted at  face  value  for 

buying land.  Using this  financial advantage,  the  colonists 

bought  the  land for only eighty—two  cents  an acre.  For the 

next  ten years Frankentrost was a self-sufficient community 

without a single  road to  the  outside world,  and its  only 

contacts  with civilization were  through the  other Bavarian 

settlements.  As Johann Graebner records: 

The  first  log cabins were miserable affairs. 
The  floor was  the  naked clay.  No rock was 
available  for fireplaces;  these also were made 
of  clay.  Most of  the  tables,  chairs,  and bed- 
steads were made  by the  settlers  themselves. 

27Ibid.,  4247.

15 

All articles  of  food had  to be  carried as  also 
Later the products of  heir hands  which  they 

Today  this  farm community has  around  two hundred 

people,  mostly descendents  of the  original  settlers.  It  is 

solidly Lutheran,  and the  church still plays  an important 

part in  the  lives  of  the people.  <A  few years  ago when  their 

frame  church was  destroyed by  fire,  contributions  were 

received from all of Frankentrost's  sister Bavarian  communities, 

and within a year the  building was  replaced by a modern brick 

structure. 

In  1848 a third group  of  emigrants gathered in 

Neudettelsau to plant a  third colony under the  leadership  of 

Pastor George Ernst  Christian Ferdinand Sievers.  The party 

left  on  two  ships,  Sievers  being  on  the  second which sailed 

three  days  after the  first.  After the  voyage  the  colonists 

from both ships  were  to meet  in  Frankenmuth to make prepara= 

tions  for the  settlement.  When  Sievers  arrived there,  he 

found that  only a  few of  his group had preceded him;  some  had 

remained in Monroe,  some  had gone  to  Wisconsin,  and those  who 

did meet him preferred to  stay  at Frankenmuth.  However,  in 

a few weeks  another group  of colonists  arrived from Neudettelsau, 

and with them Sievers  founded Frankenlust,  Joy of  the  Franks, 

some  twenty miles  northwest  of  Frankenmuth.°9  Like  Frankentrost, 

“Sipid., 46. 

CIGraebner,  5\t.

16 

this  village has  never developed.  Today it  has  a few hundred 

Anhabitants  and is  mainly a  farm community and the  center of 

religious  life  for the  Bavarian farmers  in the  neighboring 

area.  Under Sievers’  leadership  German Lutheran  churches 

were  founded in Saginaw, Monitor,  Mt.  Pleasant,  Bay City,  and 

Amelith.  He  traveled as  far west as Minnesota,  preaching and 

instructing  the  German  settlers. 

Friedrich Koch,  the  father-in-law of Sievers,  came  from 

Germany and visited him at Frankenlust in 1648 with the intention 

of forming a settlement  for the  employees  of his mines and 

factories in Germany if the Revolution of  1848  should force 

him to  close  down his plants.-°  The proposed settlement was 

to be  named Amelith,  from the  name  of his wife's home  town, 

the  fourth of  the  Bavarian settlements  in  the  Saginaw Valley. 

Land was purchased from the  government and a few German 

settlers  came  from nearby communities.  Since  the  revolution 

did not affect Koch's business,  he  returned to  Germany,  and, 

of  course,  none  of his  employees  emigrated.)  Koch later wrote 

a travel guide  for German emigrants,  Die  Deutschen Colonien 

in der Nache des  Saginaw-Fluses,  a copy of which reposes  in 

the Hoyt  library of  Saginaw,  Michigan.  Today Amelith is  a 

hamlet,  having only a church,  a few stores,  and homes. 

0Eamund P.  Gremel,  A Century of Grace,  5. 

31yJohn Andrew Russell,  The  Germanic  Influence in the 

Making of Michigan,  339-340.  ~~ 

— 

17 

In  1848 Sievers  purchased 1,592 acres  of  land four 

miles west  of Frankenmuth from monies  gained by selling some 

of Frankenlust property.  The plan was  developed by  Loehe  to 

form a colony on  this  land for the  poor of Bavaria.  He named 

this  fifth settlement Frankenhilf,  Help  of  the  Franks.  At 

this  time  the  Bavarian  law demanded as  a requisite  for marriage 

property ownership.  Pastors  in  the  area of Neudettelsau were 

requested to  select as  emigrants  for this  colony either re~- 

putable  single people  or couples  living together without 

formal marriage who would reform under better social conditions. 

This  was  to be an industrial center with a match factory 

and mills.  The  group  left Germany in 1850 under the  leadership 

of  Candidate Herman Kuehn.  Only one  family followed him after 

they got  to Michigan,  to  the  new settlement;  the  others  joined 

the previously founded Bavarian colonies.-~  Later other 

emigrants  settled in the  area,  so  that  today Frankenhilf,  now 

called Richville  for some unknown reason,  but still  referred to 

as  Frankenhilf by most  of the  Bavarian descendents in  the 

Saginaw Valley,  is  a village  of about four hundred people. 

After one  hundred years  these  Bavarian settlements  in 

the  Saginaw Valley and  the  churches  founded by their pastors 

at Saginaw and Bay City still have  close  relationships.  They 

attend each other's  church festivals and aié each other 

J"araebner,  56-59«

18 

whenever possible.  Every church member knows  the pastors 

of the  several  congregations,  the  church developments and 

history of  the  other congregations. 

All of  the  villages  desire  a certain amount of igo= 

lation,  and all have  kept  the  usage  of  their mother tongue, 

Bayrisch,  as  a language  of  the  home.  Today everyone  in 

these  farm  communities  can speak English,  although among  the 

older people,  aged seventy and above,  there  are  those  who 

may profess no knowledge  of  the  language.  Since  World War 

II attendance at  German  church services  in  these  villages 

has  been falling off in favor of attendance at English 

servicese  In  the  early communities  public and parochial 

schools were  combined,  but around  1900  these  schools were 

made  to  comply with the  state  laws  of  education.  Richville 

(Frankenhilf),  however,  had combined parochial and publie 

schools until 1925. 

Too often one  hears  that  olose  intermarriage  has made 

Frankenmuth “one  big family."  Church law forbids marrying a 

relative  closer than a second cousin,  and  tradition in  the 

community frowns  upon  even so close  a marriage.  Of  course, 

most marriages are  contracted between natives  of  the  town, 

but many of  them are  also contracted with people in  the  sister 

communities  and with members  of  the  church living in Saginaw 

and Bay City.

19 

To a great  extent  the  development  of  Frankenmuth is 

similar to  that  of  the  other four communities,  although 

Frankenmuth is  the  largest and,  perhaps,  the  most prosperous 

of  the  groupe

CHAPTER II 

THE DEVELOPMENT OF  FRANKENMUTH 

A self~-sufficient and until around 1940 an isolated 

community was  the  ideal of  the  Frankenmuthers. 

1  The 

nearest railroad to  the  village  is  at Gera Junction,  five 

miles  away.e  Various  reasons have been given for the village 

fathers’  refusal to permit a railroad to  enter Frankenmuth, 

but the  desire for isolation is  certainly more acceptable 

than  the  usual excuse  that  they feared a railroad line would 

mar the  scenic beauty of  the area.  Freight  to and from 

Frankenmuth is  either carried all the way by  trucks  or by 

rail as far as  Gera Junction and then hauled to  the village. 

From 1904-1929 a spur of  the Saginaw-Detroit interurban 

line ran to  the  limits  of  Frankenmuth.  For the next  twelve 

years  the  village was without any souroe  of public 

transportation.  In  1941 the Greyhound Bus  Line  received a 

franchise  from the village  to  operate  in  the  town.  Today 

two buses  daily for Detroit and two for Saginaw pass  through 

Frankenmuth.  Housewives  often ride  these buses  to make 

shopping trips  to  Saginaw.  Doubtless,  Frankenmuth would 

have  stayed the  isolated community that it was one 

lL  Most of this material has been obtained from various 

sources  in  the  village.

21 

hundred years  ago if  two  state  highways  did not run 

through ite 

Russell says  that  "Up  to  1905  everybody living in 

Frankenmuth was  of German birth or descent save  one 

Welshman named Eugene Williams  and one  Indian,  who spoke 

German."*  This  statement would almost hold true until 

1937.  In  1906 E.  W.  Gallagher,  a merchant in Bridgeport, 

Michigan,  was  invited to  the  community  to start a village 

Rewspapere  His  family was probably the  first non-German 

speaking one  in the  village and  the  only one  for the next 

thirty yearse  The  Gallagher family is  still prominent in 

the  community,  and the  younger generation has  acquired all 

the German customs and speech habits  of  the  village.  From 

1860  to  1937,  with the above exception and the  exception of 

professional men,  such as  doctors  and lawyers,  the  only 

new settlers  in the  area were a few German speaking 

Lutherans who  came  there either to  farm,  or to open small 

businesses.  Not until 1937 was  there  given a general 

permission by the  community to  outsiders,  that is  anyone, 

regardless  of  national heritage  or religion,  to move into 

the  communitye 

The  town has never produeed many professional nen 

with the  exception of parochial  school teachers and 

ministerse  Russell names Jacob Meyer,  professor of German 

Crusse 11 9  33/6

22 

and the Structure of  Sanscrit at the  University of  Chicago, 

as  the  town's  greatest contribution to  learning.)  Meyer 

is  the  only person from the  community that  I  know of who 

has  distinguished himself in fields  outside  the  church,  and 

Meyer,  incidently,  received his  early training at Concordia 

College at Ft.  Wayne,  Indiana,  a lutheran institution. 

Therefore,  the  doctors and lawyers practising in the  village 

have always been outsiders,  most  of  them knowing little 

or no German.  In the  early days Frederich W.  Koch,  an 

early emigrant from Bavaria,  did practise medicine  there 

for a short  time,  and around 1915 a doctor trained in 

Germany also practised in the  town,  but he  soon returned to 

his native land.  Today the  three  lawyers  in the  community, 

mostly occupied with the  legal work of  the  local industries, 

are  likewise  outsiders.  Two,  however,  are  of Germane 

lutheran heritage  from Saginaw. 

Outsiders  living in the  community at  the present  tine, 

estimated at about one hundred,  are mostly employed in 

technical capacities at Universal Engineering or Frankene 

muth Brewery,  the  town's  two  largest industries.  Shortly 

after World War II  German speaking Latvian families,  about 

one hundred persons,  were  invited into  the area as  farm 

laborerse  This  seems  to  be  the  greatest  influx in population 

FIbide,  230.

23 

since  1846.  However,  most of them have now moved to 

Saginaw or to other industrial  towns  in Michigan,  hoping 

to  obtain higher wages  than farm labor provided. 

One may best understand  the  feeling of  the  community 

by reading the  "Gemeinde Ordnung"  of 1648 and its  revised 

form of  1652.  This  is  a remarkable document to have been 

penned by a group of  immigrant farmers and mechanics.+ 

John Adam  List,  a mechanic,  is  probably the penman and,  no 

doubt,  had much to do with the  contents. 

The  main purpose of  the  "Gemeinde  Ordnung"  is  to 

eliminate any need for oivil court action ("bei uns  /Ist7 

kein Pfandrecht geuebt werden")?  to regulate  community 

disputes,  and to keep outsiders  from moving into the area. 

The  major  premise  of  the charter is  that  “Since every member 

of  the  community participates in  the  welfare of the  community 

life,  so every member of  the  community is  obligated,  within 

reason,  to  contribute according to his ability. "6  Everyone 

is  required to  give at  least  one  day of  labor annually to the 

community or provide  another person as  his  substitute.  Every 

member is  expected to  chop  one  or one  and a half cords  of wood 

a year for the  minister and the  cantor,  i.e.,  the  school 

+ See Appendix II. 
S"Gemeinde Ordnung,  1852,"  Section V.  All further 
discussion of  the  “Gemeinde  Ordnung"  will  concern  this  revision. 

6Section IIe

ok 

teacher and the  church musician.  A special section deals 

with the building of  roads  so that all farmers in the area 

may be able  to  communicate with each other.  Regulations 

are made  regarding fences.  Boars,  bulls,  and biting dogs 

must be properly confined.  Property cannot be  sold without 

the  consent  of  the  community,  and community members  have 

first choice in buying the  property in question.  Everyone 

in  the  community must be  of  the  Intheran faith. 

To  enforce  these  regulations and  to  settle  impartially 

any disputes,  six trustees were  elected  "nach der Vorshcrift 

des  Staats Gesezes wegen Incorporieren des Kirchenguts. * 

They were  a Vorsteher,  Kirchenpfleger,  two Kirchenraethe, 

and two Bevollmaechtigten. / 

The  duties  of  the Vorsteher were as  follows: 

a)  <As  often as  necessary he  shall call and conduct 

community meetings.  It is  his  duty to  see  to it  that no 

member in good standing shall be absent without proper 

excuse,  and he  shall admonish severely those  who are absent 

without excuse. 

b)  He  shall  collect funds quarterly and pay the 

necessary expenses. 

6)  He  shall notify the people  concerning the  necessary 

community work and assign them wherever needed,  and with the 

Igection VIII.

25 

aid of  the deputies  he  shall summon  those  who  are  absent 

without excuse  and admonish them.  He  or his  deputies  shall 

check exactly the  time  when a person is  appointed;  anyone 

in default  shall work extra. 

d)  He  or his  deputies  shall settle any disputes  in 

accordance with the  above  rules,  and the  guilty party  shall 

pay the  magistrates  the  costs  for  their loss  of  time. 

e)  He  shall present  to  the  community a yearly account 

of  his  time and expenses  in order that  they may compensate 

him in a reasonable  and acceptable way. 

f_)  If anyone  in any way has  offended and remains 

unrepentent  or commits a public  offense,  he  shall notify 

the pastore® 

The  community was  in effect  something of a theocracy. 

While  the  officials  were publicly elected,  they were in- 

fluenced to a considerable  extent  in the  discharge  of  their 

duties by the  churche  The  “Gemeinde Ordnung,  1848," which 

was a kind of  city charter,  was  signed by fifty-one  heads 

of  families.  The  revision of  1852,  which added the  restriction 

against  the  selling of property in the  community,  was  signed 

by eighty.  This  charter was  in effect for many years,  and 

even today minor disputes  are  often settled by the  voting 

members  of  the  church or by  the  minister rather than by  civil 

courte 

Ssection IXe

26 

The  township of Frankenmuth was  incorporated in 1854. 

That  the  area  included in the  township involved some  farms 

owned by people not  of German descent may be  seen from the 

roll of  early land buyers  in Leeson's history,  and today 

there are  still a  few  farms  in  the  township  owned by non= 

German speaking peoples?  Village and township  officials 

have always been and still are  for the  most part  of German 

extraction,  although during the  last  ten years  outsiders 

have  also held public  offices.  The  village  itself was 

incorporated in  1904,  and since  that  time  has  been governed 

by a mayor and village  councile  The population for 

Frankenmuth since  its  incorporation has  been as  follows: 

1904 
633 

1910 
693 

1920 
25 

1930 
925 

1940 
1100 

1950 
1208 

One  can  see  that  the  growth of  the  community has been steady, 

though not  large,  during the  last  fifty years.  The  average 

family in  the  area has  from three  to  five  children,  and 

though one might expect  to  find families  of  eight  or ten 

children in a  farming district,  such is  not,  nor ever seens 

to  have been,  the  case. 

Politically Frankenmuth may today be  called a typical 

mid-western isolationist  town.  Until Wilson's  administration 

the  community was  solidly Democratic.  The  first  World War 

Leeson, E38

e7 

swung  the isolationist vote  to  the  Republican Party.  The 

promise  of  the  repeal of prohibition in  1932 by Franklin 

Roosevelt  resulted in a Democratic landslide  in  the  township, 

for these people  enjoy their beer,  but by 1940  the  town was 

again predominantly Republican. 2°  Most citizens  seem to  show 

little interest in politics  or world affairs.  Citizens 

revealed no  sympathy for Germany during the  last  two wars. 

They consider themselves Americans  and  are  willing  to  comply 

with the  laws  of  the  land,  but  they are not  too interested 

in  taking an active part in making these  laws. 

During World War I  there  were a few incidents  where 

over zealous Americans in neighboring communities questioned 

the patriotism of  the  citizens  of Frankenmuth.  German 

conversations  on telephones were  cut  off,  and oceasionally 

there were  flag demonstrations  in the village.  However, 

during World War I  the people  of  the village bought  $250,000 

worth of Liberty Bonds.22  During World War II,  however,  few 

people doubted the  patriotism of Frankenmuth,  although 

from time  to  time  the FBI was  notified of alleged subversive 

activities.  On April 26,  1945,  Federal Agents investigated 

the  report  that a Nazi flag was  displayed in  the  town. 

Investigation proved that  the  flag was  in a merchant's 

LOtsuccess  of  Frankenmuth Attained by Hard Work," 

Michigan Tradesman,  noe  3309  (October 29,  1952),  34. 

lleusaell,  3386 

es 

window display  of war souvenirs  sent home  by  service  men 

overseas.“  Partly  through civic pride  and partly by the 

intense  desire  to prove  themselves  good Americans, 

Frankenmuthers usually  oversubscribe  their quotas  of  War 

Bonds  and Community  Chest Drives. 

Since  its  settlement  three  languages  have been in 

use  in Frankenmuth:  High German  as  the  language  of  the 

church;  Bayrisch as  it  is  called in  Frankenmuth,  though 

the  Franconian dialect  is  perhaps  more  correct,  as  the 

language  of  the  home;  and English as  the  language  of  civic 

recordse  All township and village  records  from  the  very 

beginning have been kept in English.e  Since  1945  church 

records at St.  John's  Church have  been kept  in English,  and 

starting this  year the  records  of  St.  Lorenz Church too  will 

be  kept  in English,  the  records  having been previously kept 

in  High German by both churches. 

Since  World War II  there  has  been a gradual  shift  in 

language  usage.  English is  becoming more  and more  popular. 

None  of  the  townsfolk can give  a  definite  reason for the 

change,  but none  are  violently opposed  to  it  and  the 

younger generation actually desires  it.  Over two hundred of 

the  young men  from  the  area were  in  the  armed  services  during 

World War II.  It was  a broadening experience  for  then, 

lewrpr  Investigates,"  Frankenmuth News  (April 26,  1945), 

pel,  col.  le

29 

beeause before  that  time  everyone  spent most  of  his  time 

in  the  community.  Some  of  the  service men also married 

non-German  speaking wives  from other areas  of the United 

States.  Universal Engineering,  founded in 1926,  and the 

Frankenwuth Brewery,  opened after the  repeal  of prohibition, 

have  expanded  their business  output in  the  last  frifteen 

years and call for employees  from outside  the  community. 

Thousands  of people  from all over Michigan in  the  last 

fifteen years  have  come  to  the  community for the  famous 

chicken dinners.  Also farmers  in the area now work in the 

factories  in Saginaw during the  winter months  and have 

closer contacts with people who  speak only English. 

As  late  as  1940 Bayrisch was  spoken on  the  streets 

and in  the  stores by young and  old alike.  Even baseball 

was played in Bayrisch,  and couples made  love  in the  dialect 

of  their forefathers.  Shopping and all business was  seldom 

carried on in  spoken English,  and at  this  late  date  one  of 

the  small factories kept its  records in German.  One must 

remember,  however,  that everyone  in the  community  could 

speak English. 

Estimates  of  how many who  cannot speak German in  the 

village  today range  from 10-20%.  There are also perhaps 

fifty to a hundred people who are not  Lutheran now living 

in  the  community.  In June,  1948,  the principal of  St.  Lorenz

30 

lutheran School reported that as  yet no  one  had brought an 

unchurched child to  the  school  for religious  education,  but 

he  was  hoping  that  the next  year would see  this  happen. 

Yon Main Street  today  one  seldom hears  Bayrisch spoken. 

It  is,  however,  used in many of  the  homes,  and is  still the 

language  spoken at  confirmation  and wedding parties  It 

is  a  constant  source  of consternation  among  those  attending 

high school in  Saginaw and  colleges  throughout  the  country, 

that German is  not  an  easy  language,  the  students  thinking 

that  their Bayrisch should be  some  help.  High school students 

from Frankenmuth often prefer learning French to German, 

sometimes,  rather unjustly,  questioning the  ability of  the 

German teacher.  Strangely  enough very few people  in  the 

community can  speak pure High German.  The  noticeable  fact 
about the High German 

which  is spoken  1s  that  the  final /@7 

as  in Gabe is  pronounced,  as  almost  everywhere by Germans 

in  the  Saginaw Valley, as fi 7.  However,  a few of  the 

soldiers  from the  village  were  used as  interpreters  during 

World War IIe  From various  conversations  with people  in 

the  village  I  gather that  their written German is  comparable 

in deterioration to  their spoken  language.  It has  been,  perhaps, 

fifty years  since  there  has  been any correspondence by most 

members  of  the  community with people  living in Germany. 

13"Bulletin  of Ste  Lorenz  Lutheran  Church,  Frankenmuth, 

Michigan,"  Fourth Sunday after Trinity,  June  20,  1948.

31 

However,  most people who speak High German or Bayrisch can 

read High German at  least well enough to  comprehand church 

literature. 

| 

Because  of its  many small factories  end business 

establishments,  unemployment is  non-existant  in the  town. 

During the  last depression WPA workers  were  imported into 

the village  to work on  the  various  government projects,  for 

there  were never more  than five  families  at  one  time  on 

relief between  1929-1938. 24  This  full employment means 

that  there  are  no peace  time  enlistments  in  the armed services 

by  the  young mene  In fact,  such an enlistment would be 

considered a disgrace by  the man's  family,  for it would 

imply laziness  or that he  had committed an immoral act.  On 

the  other hand,  no one has  ever applied for draft exemption 

on  the  grounds  of conscientious  objection.  During both 

wars  the  community's  draft quotas were filled,  and five women 

from the  township enlisted in the  women's branches  of  the 

armed forces  during World War II. 

There are many small industries  and business  estab- 

lishments  in  the village,  employing from ten  to  thirty 

people.  They include  the  Frankenmuth Woolen Mills,  the 

Creamline  Dairy,  the  Frankenmuth Cheese  Factory,  and 

14) owrence McCracken,  "Town Enjoying Healthy Boom. 

Bank Unable  to Find Any Borrowers,"  Detroit Free Press 
August  t>  1938),  pS, col. /—&e

32 

Rupprecht's  Sausage.  The  sausage  factory was  started some 

thirty years  ago.  They sell various  types  of  German 

Sausages  and are  open Sundays  for the  tourist  trade. 

Hubinger's Super Market has  a similar business. 

The  business  district of  the village  is about a mile 

up  the  Cass  River from St.  Lorenz Church.  In 1846 John M. 

and John G.  Hubinger,  brothers,  built a saw mill on  the 

river near this  site,  and around it  stores  and homes were 

built which formed the  community.  In  1913  the village 

built and operated its  own electrical power plant,  using 

the  river as  the  source  of  energy.  However,  in recent 

years  the  town has  been serviced by the  Consumers Power 

Company.  The  Hubingers also built a flour mill along the  river 

in 1870-  The Hubinger lumber Company,  though no  longer 

operating a saw mill,  is  still owned by the  family,  and 

their mill,  now called the  Star of  the  West Milling Company, 

produces a special type  of  flour used for crackers,  sookies, 

and pies.19 

The  three hotels  of Frankenmuth (one  must go  to  the 

motel for a room,  however,  because  the  hotels  cater only 

to dinners and parties)  have made  the  town famous.  Thousands 

of people  from all over Michigan come  every year to  the  village 

for Frankenmuth Style  Chicken Dinners.  The  name has become 

1D "success  of Frankenmuth Attained by Hard Work," 

Michigan Tradesman,  Noe  3309  (October 29,  1952),  3-4. 

33 

so popular that  one  restaurant  in  Detroit specializes in 

this  style  of  food.-  On Mother's  Day  1952  Zehnder's Hotel 

alone served 3,504 meals.-° 

Actually the  chicken dinners  are  only unusual from 

the  standpoint  of quantity.  They are  served family style, 

and the patron may have as  much chicken as  he  desires.  The 

meal includes  unlimited quantities  of  chicken and side 

dishes,  of  cottage  cheese,  noodles,  salads,  vegetables, 

pickles and coffee.  The business  of  chicken dinners was 

traditionally started by Theodore  Fischer around 1915,  but 

not until around 1939 did  they become popular throughout 

the  state.  The menu is prepared by housewives,  no pro=- 

fessional  chefs  are  employed,  and served by girls  from the 

community and neighboring farms.  Both the  large hotels, 

Fischer's and Zehnder's,  are now owned by  the  Zehnder family. 

MoNiven's Hotel,  once  called Gallagher and McNiven's,  is 

now owned by the McNiven family.  The Irish name belongs 

to a lutheran from Sebawaing,  who married one  of  the  Fischer 

girls. 

The  former Commercial House,  a hotel owned by the 

Kern family,  is  now occupied by  the  Frankenmuth News,  which 

prints a weekly newspaper and also does  job printing.  The 

16"gunt Maggie," Michigan Tradesman,  No.  3309  (October, 

29,  1952),  Te 

ay 

Frankenmuth 

News was  founded by E.  W.  Gallagher,  a merchant 

from Bridgeport, Michigan,  in'1906.  Although almost  every 

year the  paper gets  requests  to  print a German edition,  the 

News has  never complied.  Mre  Gallagher knew no German. 

After 1930  the  editorial post was  handled by Gallagher's 

sone  The paper is  now owned by  two outsiders,  but  is  edited 

by a local person,  Irene  Zeilinger.  Only the  editions  for 

the  last  fifteen years  of  the News have  been preserved. 

Much of  the  news  is  of local church events,  but,  in general, 

it is  similar to any small town  newspaper. 

The  largest  industry in  the  town is Universal 

Engineering,  founded in 1926 by both local and outside 

financinge  It produces machine  tools  and employs  some 

4OO people,  many from neighboring townse  Frankenmuth 

Brewery has  grown from a small pre=prohibition plant  to a 

modern large  industry employing  over 200 people.  It  sells 

beer and Old English Ale  throughout Michigane  Geyer's 

Brewery is  more  typical of  Frankenmuth.  Small,  employing 

about  thirty,  it has  been in the  Geyer family since  1874. 

The  recipe  is  reputed to have been the  same  during all these 

years,  and the  beer is  still made  in  the  brewery built in 

1890.  The  company is  now expanding its  business  to Saginaw, 

Bay,  and Tuscola counties.  Across  the  street  from the 

br@wery is  Geyer's  Tavern.  Because the  family was  forbidden 

by present liquor laws  to  operate a tavern as  well as  a

35 

brewery,  the  building now serves  as  the  office  of  the  villace 

Clerk.  Only  the  brass  rail and  the  taps  were  removed from 

the  building for this  change. 

The  Feuer Unterstuetzung Verein was  organized in  1&6 

by a group  of  citizens.  It  was  reorganized in  1941 and  is 

now the  Frankenmuth Mutual  Fire  Insurance  Companye  It  insures 

buildings  throughout  the  Saginaw Valley,  and  true  to  the 

"Gemeinde  Ordnung,"  has  never been involved in a law suit. 

The  Frankenmuth Mutual Auto Insurance  Company was  organized 

in  192l.  It  serves  auto owners  in  the  Saginaw Valley.  Its 

business  reputation  is  equal  to  that  of  the  fire  insurance 

companye  These  companies,  like  all businesses  in Frankenmuth, 

do  not  limit  their associations  only  to  Lutherans. 

Lorenz Hubinger, Jre  said in  1900  that  for any 

emergency  on which he  and Pastor Mayer could agree  the  town 

could produce  half a million dollars  from the  gold hoarded 

in  homes  in  twenty-four hours."  The  Frankenmuth State 

Bank,  affiliated with the  Bank of Saginaw,  was  founded in 

1910 to alleviate  this  sugar bowl saving  system.  Its 

officers  are  members  of  the  community.  The  bank's  resources 

are  over $%,000,000. 

Although the  Lutheran Church has  never forbidden  its 

members  from seeing movies  and does  not have an official board 

1Vpussell,  3586

of  censorship,  the  cinema is  considered as  a possible 

source  of corruptione  Members  of  the  church are  to  use 

their own discretion  in attending movies,  but  when in doubt 

as  to  the  morality  of  a film,  they should ask the  advice 

of  the pastor.  The  most  conservative members  of the  church 

etill attend only those  movies  which they  consider will be 

educational.  At various  times  business  men around Franken- 

muth considered building a moving picture  theater in  the 

village,  but none were  succeseful in  completing the  project. 

In  1946 Albert Wakeman,  a  farmer from Fenton,  Michigan, 

secured a  theater building permit  from the  village  council, 

and constructed the  Ken theater,  Ken being  the  heart of 

Frankenmuthe  The  selection  of  films  is  like  those  offered 

in any  small  town  theater.  Monday is  Dish Nite and Thursday 

is  Cash Nite.  The  theater operates  every night of  the  year 

except  Christmas  Eve. 

Most of  the  farms  in  the  area which were bought by 

the  early  settlers  have  remained in  the  hands  of  their 

descendentse  All of  them are prosperous,  and many a farmer's 

eatate  in the  township  is  worth over $30,000.  The average 

farm in  the  district is  between  eighty and one hundred twenty 

acres,  the  crops  being wheat,  oats,  and sugar beets. 

Although the  village  has  never frowned on  the  con= 

veniences  of  modern living,  the  homes  having refrigerators, 

deep freezers,  TV  sets,  etce,  the  love  of  complete

31 

independence and a desire  for isolation still persistse  In 

1950 Government  officials  from Washington investigated an 

unusual decision by the  village.  Frankenmuth had  refused 

Federal aid  for building a dike  along the  Cass  River.  Funds 

for-this  project were  supplied by the  village  treasury,  local 

taxes,  and  contributions.  There  is  no dislike  of  the  Federal 

Government by  the  villagers;  they simply like  to do  things 

in  their own way with their own moneye  In April 1953 almost 

the  whole  township  of  Frankenmuth was  zoned as  residential 

property,  farms  included.  A large  General Motors  Corporation 

plant is  now being constructed about  four miles  north of 

the village,  and the people want  to  regulate  any commercial 

building in their own area which may result  from this  nearby 

industrial expansion.  This plant will also  affect  the 

growth of Frankentrost and Richville,  since  it  is  also only 

a few miles  from these villagese  It  is  well known  in Saginaw 

that  every  year on  the  date  which the  township  taxes  are  due 

to  Saginaw County,  the  treasurer of  Frankenmuth Township 

reports  to  the  Court  House  with a check for full payment 

of  the  township's  taxes.  He  is  always  the  first  in  the  county 

to do  soe  Tradition says  that  one  year when  a merchant  of 

Frankenmuth could not meet his  tax bill,  the  necessary money 

was  loaned to  him by  friends,  so  that  this  record would not 

be  broken.

CHAPTER III 

THE  CHURCH 

As a mission  colony Frankenmuth was  not  successful, 

because  the  Indians  moved  throughout  the  Thumb Area of 

Michigan in search of  better hunting and fishing grounds. 

Craemer,  therefore,  was  required  to  make  long trips  through 

the  forests  to  their villages  in  order to  evangelize  them. 

Most  of  Frankenmuth's  missionary activities  seem to have 

been discontinued when Craemer left  the  settlement in 1850. 

Edward R.  Baierlein,  a graduate  of  the  Mission House  at 

Leipsic,  Germany,  came  to Frankenmuth in 1847  to aid 

Craemer with his  mission work.  In 1848 Baierlein,  hearing 

that there  was  a large  Indian settlement  in  the  vicinity 

of  St.  Louis,  Michigan,  some  fifty miles  northwest  of 
Frankenmuth,  founded Bethany Mission near this village. 

At  the  Bethany Mission he  translated into  the  Ojibway 

language parts  of  Luther's  Catechism,  some  hymns,  and a 

speller and reader.  <A  copy of  the  catechism reposes  in 

the  library of  Concordia Seminary at Fort Wayne,  Indiana. 

In 1849  the Missouri  Synod assumed charge  of  the  Bethany 

Mission,  thereby freeing Frankenmuth from the  coste  and 

responsibilities.  In 1853 Baierlein  left  the  mission  to 

accept a call for mission work in East India,  and gradually 

the mission station at Bethany ceased  to  operate.  Later

39 

describing his  experiences  at Bethany Mission.  The book 

was published in Germany and evidently was  not  circulated 

too widely in America,  for I  have  not been able to  locate 

a copy.  W.  We  Florer,  a faculty member at  the  University 

of Michigan,  is  now preparing a book on  the  mission activities 

of  Baierlein at Bethany. 

Craemer describes  the  life  and education of his  Indian 

converts  at  the  Frankenmuth Mission in a report  to  the 

lutheraner.  The  group of  young boys  and girls,  usually around 

ten in number,  lived barracks  style  with Craemer's  wife  as 

the  matron.  Probably the  company hut,  which was  no longer 

used by the  settlers,  was  used to house  these  children.  They 

were  taught hymns,  spelling,  reading and counting in German, 

“some English,"  and Luther's Small Catechiem in  their own 

language.*  It  is  reported  that  at  the  seventy-fifth 

anniversary in  1920  of  St.  Lorenz Church of  Frankennuth, 

Phillip Gruet,  a seventy-three  year old Indian,  one  of  the 

early  converts  to  Christianity,  delivered a short address  to 

the  congregation in gutem Deutsch.  The  church records  of 

lindwig Ernest Fuerbringer,  SO Eventful Years,  23. 

°rriedrich  August  Craemer,  “A Report  on  the  Mission 

Colony at Frankenmuth,  Michigan,"  Lutheraner,  V,  (September 
12,  1848),  3.  Reproduced in translation In H.  0.  A.  Keinath, 
Documents  of the 

lutheran  Church,  40. 

PHoffman, 4+7-

Frankenmuth show that  thirty-one  Indian children were 

baptized by Craemer during his  five  year stay at  the  village 

and a few  others  by his  auccessorset  Today the  only reminder 

which the  community has  of  its  original purpose as  an 

Indian mission is  the  Indian Cemetery at  St.  Louis,  whieh 

is  still tended by  the  St.  Lorenz  congregation. 

In  1841 Pastor Schmidt at his  home  in  Lodi Township 

organized  the Michigan Synod of  lutheran Churches which 

Craemer and most  of  the  other Lutheran pastors  in Michigan 

joined.  However,  by 1547  there  developed a controversy in 

the  organization on  some  doctrinal points  and the  forming of 

mixed congregations,  i.e.,  holding services  with non~Lutherans. 

In protest Craemer and a few other pastors who did not believe 

in mixed congregations resigned from the Michigan Synod in 

1847 and proposed forming a new synod with Pastor Wyneken in 

Fort Wayne,  Indianae?  The Michigan Synod functioned until 

1892,  at which time  it  was  disbanded and its  churches were 

free  to  join  other Lutheran synods.  Late  in 1847,  after 

the  cesession from  the Michigan Synod,  the  Craemer and 

Wyneken groups  met at  Chicago with some  German Lutheran 

Laraebner,  (Ze 

oFlorer,  II,  5

41 

pastors  from Missouri  and  formed a new synod.  The  main  tenet 

of  this  new organization,  called  the Missouri Synod,  was  that 

the ministers  of  this  group remain true  to  the  original 

dootrines  of  faith as  set  down by Martin Luther,  and 

especially  that  they follow the  precepts  of  the  Unaltered 

Augsburg Confession.’  Today one  may see  on most corner 

stones  of most  of  the Missouri Synod churches  the  name  of 

the  church followed by U.A.C.,  @oge,  Holy Cross Evangelical 

Lutheran Church,  UeA.C.,  the abbreviation for the  Unaltered 

Augsburg Confession.  All church members  and ministers  of 

the Missouri Synod were  required  to associate  in religious 

affairs  only with other members  of  the  synod.  This precept 

for the  most part still holds  true  today in  the  synode  Mixed 

marriages,  marriages  of a  lutheran with a non-lutheran,  are 

permitted,  but ministers  cannot perform marriage ceremonies 

where  both parties  are  non-lutheran.  <A  non—synod member may 

6umme First Constitution of  the Missouri Synod,  1847," 

reproduced in  translation in Keinath,  35-36. 

U  The Augsburg Confession,  penned in  1530 by Melancthon 

states  the  views  of  luther and his  followers  regarding free 
will,  original sin,  the  sacraments  of  the  church,  etc.  The 
Altered Augsburg Confession of  1540 by Melancthon differs with 
Luther's  views  on free  will and  communion.  J.  le  Neve, 
Story  and Significance of the Augsburg  Confession,  57~96, 
states  that  the  differences are  minor. 

42 

be  a witness  at  a baptism,  but  not a  sponsor,  since  a  sponsor 

is  held responsible  for the  Christian education of  his  ward. 

Under the  constitution  of  the  Missouri  Synod  each  congregation 

is  permitted to  choose  and dismiss  its  own  minister and  to 

govern itself in non=<doctrinal matters.  About  thirty years 

ago a congregation in Michigan dismissed a minister mainly 

because his  sermons  were  documented with anecdotes.  He  was 

in no way disgraced in  the  synod  for this  method of preaching 

and now has  a parish in  the  northern part  of  the  State. 

Divinity  studente  of  the  Missouri Synod become  can- 

didates  for the  ministry upon  graduation  from  the  seminary. 

Once  they are  installed in a  church,  i.e.,  have  a permanent 

position as  a clergyman,  they assume  the  title  of  pastor or 

reverende  Installing may be  done  by any pastor in  the  churche 

In  recent  years  the  Missouri Synod has  joined with the 

Wisconsin,  Slovak,  and Norwegian Synods  to  form the  Evangelical 

Lutheran Synodical Conference.  The Missouri Synod now usually 

refers  to itself as  the  lutheran Church--Missouri Synod. 

The  Constitution of  the  Missouri Synod was  exactly 

opposed  to  Loehe's  beliefs.  By  1853,  Loehe,  back in Germany, 

saw no hope  of  saving his  Bavarian settlements——the  other 

pastors  and congregations  by this  time  had  followed Craemer's 

example and joined  the Missouri  Synod=—-from  what he  called 

their “popery,"  while  the Missouri Synod lost  all hope  of

43 

convincing him  of his  errors  in  church organization.  In his 

farewell letter,  dated August 4,  1853,  written from Germany 

to  the  Saginaw Valley settlements,  Loehe  states  that  since 

it  is  impossible  for their relationship  to  continue  as  it 

has been,  he  must sever all connections  with them.  He 

especially is  grieved that  they  consider the  congregation 

as  supreme in its  own affairs,  Loehe wanting bishops as 

district governors,  and that a minister has  no  separate  higher 

status.  He  also considers  as popery their reluctance  to 

associate with churches not members  of  the Missouri  Synod.® 

Frankenmuth today has  two  churches,  both members  of 

the Evangelical Lutheran Synodical Conference.  St.  Lorenz, 

the  church founded by Craemer in  1845,  has an average Sunday 

attendance of 1600,  and St.  John's,  founded in  1880,  has 

about 200 members attending worship on Sunday.  The  congre- 

gation of  St.  Lorenz  has  always  called the  best available 

ministers  and at  times  was  as  long as  six months without 

a permanent pastor while  choosing one  whom the  congregation 

deemed qualified.  Many of  their pastors  left  for higher 

positions  at  the  church's  seminaries,  and some like Dr. 

Emanuel A. Mayer became famous  in  the  synod for their sermons. 

The  requirement for the  St.  Lorenz pulpit has  always been 

scholarship,  and never a matter of  Bavarian heritage. 

eloehe,  "Farewell Letter,"  reproduced in  translation 

in Keinath,  50—53-6

by 

Pastor Friedrich August  Craemer left Frankenmuth in 

1850 when he  was  called as  professor to  the  Concordia Seminary 

at Ft.  Wayne,  Indiana.  Loehe  sent Rev.  Carl Roebbelen,  a 

native-born German who received all his  education  there,  to 

replace  him on May 2,  1851.  Because of Roebbelen's i111  health, 

Jo  Ae  Huegli was  called to  assist him in  1857.  Huegli re~ 

mained there  only one  year and  then moved to  Saginaw,  and 

in  the  same  year Roebbelen resigned and returned to Germany, 

where he  died in 1866.  In 1855 Rev.  Ottomar Fuerbringer 

was  then called from Freistadt,  Wisconsin.  Ottomar Fuerbringer 

was born in Gera Ruess in Saxony on June  10,  1810.  He 

received all his  education in Germany,  graduating from  the 

University of  Leipsic in 1530.  He  emigrated with a group of 

Saxons  to Perry County, Missouri in 1838,  and was  one  of the 

founders  of  the  Concordia Seminary at  St.  Louis,  Missouri, 

in 1839-  For a short  time  he was professor of classical 

literature  at  the  seminary. 2. 

Fuerbringer's  son,  ludwig,  was  called to assist him 

in  1685,  and when the  elder Fuerbringer died a few months 

later,  he became  first pastor.  ludwig Fuerbringer was born 

in Frankenmuth 

on March 29,  1865.  At thirteen he attended 

IHoffman,  ll. 

lOportraits and Bibliographical Record of Saginaw and 

Bay Counties,  Wlenizan- Sagoh 

~ 

45 

Concordia College  in Ft.  Wayne,  a  four year school organized 

to  prepare men for further  study at  seminaries,  and upon 

graduation matriculated at  Concordia Seminary in Ste.  Louisa. 

In his  book 60 Eventful 

Years Fuerbringer describes  his 

pastorate  in Frankenmuthe  It was  a great help  to him that 

he  had been reared in  the  community, because much of  his 

pastoral calls  was  carried on  in Bayrische  As did many  of 

his  associates,  Fuerbringer continued his  study of  the 

Hebrew testament  on Monday,  Wednesday,  and Friday,  and read 

the  Greek testament  on Tuesday,  Thursday,  and Saturday. > 

In May,  1693,  Fuerbringer was  called to  teach at  the  seminary 

in  St.  Louis.  Later he became president  of  the  institution 

and remained active  in its  affairs until his  death in  1947. 

His  son,  Alfred Fuerbringer,  for many years  president  of 

Concordia Teachers  College  in Seward,  Nebraska,  was  appointed 

as  president  of  the  Concordia Seminary in St.  Louis  in  1953.7° 

Pastor Emanuel A.  Mayer,  author of the  St.  Lorenz's 

fiftieth anniversary book (1895),  replaced Fuerbringer in 

1893.  Mayer was born in Mannheim,  Germany,  in  1859,  and 

received his  early education theree  He  emigrated to America 

with his  family at an early age  and was  graduated from 

Concordia Seminary,  Ft.  Wayne,  in  1850.  From 1894~1900 he 

llpuerbringer,  153-161. 

12"yen from Missouri,”  Time,  LXI  (April 27,  1953), 

SOnmSle

46 

was  assisted by his  father,  Rev.  August A.  He  Mayer.23  The 

elder Mayer,  educated in Germany,  was  nearly  seventy~six 

years  old when he  came  to Frankennuth. 

On Christmas  Day 1900 Rev.  Henry Voss  was  called as 

assistant pastor to  Emanuel A.  Mayere  Voss  was born in 

Mecklenburg,  Germany,  in  1860.  He  received his  early 

education  there  and his  theological training in America. 4 

In  1931 Rev. Aw  C.  Klammer was  called from Good Thunder, 

Minnesota,  as  assistant pastor when Voss  resigned because 

of  old age.  Klammer,  a native  born American,  received his 

education in  the  seminary at St.  Louis.  He  still  serves  as 

assistant pastor in  the  St.  Lorenz Churche  Upon  the  death 

of Emanuel A.  Mayer in 1940,  his  son,  Me  E.  Mayer,  assumed 

the  office  as  first pastor to  the  churche  He  received his 

early education in Frankenmuth and his  theological  training 

at St.  Louis.  Both of  the  present pastors  of St.  lorenz, 

Klammer and Mayer,  preach services  in German as well as  in 

Englishe 

Although the  separation  of church and state  is  one 

of  the  main precepts  of  the  Missouri Synod,  in a conmunity 

like Frankenmuth where all are  of  the  same  faith,  the 

minister's advice  is  occasionally sought  in what would 

13u1118,  II,  309- 
Wipia., 3096

47 

normally be  temporal affairs,  such as  what  clubs  and 

organizations  it is  advisable  to  form.  The  minister may 

also be  called upon  to  arbitrate  family affairs.  In affairs 

of  business  however,  the  minister is  seldom called upon  for 

advice by his parishionerse  In Frankenmuth book and magazine 

salesmen from outside  the  community sometimes  call upon  the 

minister for an endorsement,  believing that his approval 

will induce members  of  his  parish to  subscribe  to  their 

literature. 

In the Missouri  Synod it  is  the  minister who decides 

if divorce  is  permissable by any of  his  church members,  the 

only grounds being adultery and extreme  cruelty.  The 

guilty party in a divorce is  excommunicated,  which means  his 

membership is  dropped from  the  church roll  call.  Often in 

matters  of divorce,  or of a proposed marriage which might 

seem irregular,  the  minister makes his  decision with the 

council of  the  voting members  of  the  church.  Divorce  is  such 

a rare  thing in Frankenmuth that  no  one  seems  to  remember 

when one  last  occurred. 

Leeson,  in his History 

of Saginaw County, Michigan, 

gives an interesting account  of  the  authority of  the  ministers 

in Frankenmuth during the  early days. 

During  the  /Civil/7 war the  people  of this  town= 
ship  /Frankenmuth/  adopted a novel way  to  fill 
their quotae  The  town is  a  German settlements; 
the  pastor is  a  regular patriarch,  whose  counsel

is  sought  in  temporal as  well as  in  spiritual 
matters.  He  called his parish together,  and 
announced that  the  quota  of  the  town must be 
filled,  and  that he  had selected certain of 
young unmarried men  to  goe  He  read  their 
names  and  told  them  they  or their  fathers 
must  gOe  Every  one  of  them enlisted instantly, 
and were  mustered_into  the  3lst Regiment 
August  27,  1864. 

How true  this  story ia  no  one  can  tell,  but Emanuel A. 

Mayer relates  in his  history of  the  church that  it  was 

laudable  that  the  single men went  freely  to  fill  the 

draft guota of  the  Civil War. 26 

Church membership is  divided into  three  categories: 

souls,  communicant members,  and voting members.  A soul 

is  any member associated with the  church,  including children 

and non-Lutheran spouses  of  church memberse  Communicant 

members  are  those who are  confirmed.  Children are  usually 

confirmed when  they have  completed the  eighth grade  at  the 

parochial school.  This  status  of  communicant membership 

entitles  one  to  receive  communion,  to belong to various  church 

organizations,  and to be  buried  in  the  church cemetery. 

Voting members  are  males  over twenty~one  years  of age whose 

membership  is  held in  good  standing.  Membership,  however, 

in  this  category is  not automatic,  for a person is  invited 

to  this  status  by the  other voting members.  All business 

1D Leeson,  E396

49 

of  the  church is  in  the hands  of  the  voting members.  They 

call new ministers,  plan building programs,  decide  whether 

the  conduct of  any member warrants  rebuking  or even 

excommunicatione  They  elect a board of  trustees,  who act 

as  officials  of  this  group as  well as  of  the  church.  A 

voting member is  not  considered elected in  the Puritan 

sense.  At present St.  Lorenz has  2771 souls,  1947  communicant 

members,  and 699 voting members. 

Each congregation in  the  Church is  at  liberty to 

choose which of  the  prescribed forms  of  church services 

to use,  the  difference between  these various  forms  being 

mainly how the  Kyrie  and other rituals  are  chanted and spoken. 

The  St.  Lorenz  congregation  is  noted for using  the  most 

elaborate  forms  of worship  in the  Order of  Service.  Until 

1901 the  cantor was  responsible  for church musice  The  title 

4s  no  longer used,  but  one  of  the  school teachers  has  as 

part  of  his  job  the  duty of furnishing church music. 

Private  confession at  the  pastor's house before 

holy communion is  also permitted by the  Church.  Although 

1t was  seldom practiced in  the  United States,  it was used 

extensively in  Bavaria during the  nineteenth century.  The 

emigrants  of  Loehe brought private  confession with  them  to 

the New World,  and until  1893 it was  the  standard procedure 

at  Frankenmuth. _/  Finally a choice  was  given  of  either 

l7vayer,  866

50 

private  or general confession,  1.e.,  silent  confession before 

the  service.  As  late  as  1920 private  confession was  available 

to  the  members  of  St.  Lorenzer®  It appears  that St.  Lorenz 

was  one  of  the  few,  if  not  the  only  lutheran  church in 

Michigan,  at any time  to  use private  confession. 

There  are  four cemeteries  in Frankenmuth:  the  Old 

Cemetery  of  St.  lorenz,  the  New Cemetery of  St.  Lorenz,  St. 

John's,  and a public  cemetery.  In  the  Old Cemetery,  used 

mainly until 1850 at  which  time  the new church was  built, 

there  were  no family plotse  People were  buried in  rows  as 

they died,  and the  tombstones  are  set  in neat  rows.  All 

of  them,  without  exception,  have  German  inscriptions  and usually 

include  the deceased's confirmation verse,  which also was 

uaually the  text  of  the  sermon for his  funeral.  In 1896 a 

new set  of  cemetery  rules  was  formed by the  congregation, 

making three  sections  in  the  New Cemebery,  an infants', 

single adults',  and family plotse  The  alottment of a family 

plot does  not,  however,  give  ownership  to  the  family,  for 

the  plots  remain  the  property of  the  congregation.  There 

are also special regulations as  to  the  inscriptions  and  type 

of headstones  which may be  used.  2  I  saw only a few markers 

in  the  New Cemetery inscribed in German.  St.  John's  offers 

19Ibid.,  15-17.

5l 

either single  or family plots.  In  the  cemeteries  of  both 

churches  only members  of  the  congregation may be  interred. 

It 14s  said that almost every home in Frankenmuth has 

at  least  one  member who is  either a parochial school  teacher 

or a minister.  In  the  last  century over two hundred men 

from the  community have  served  the  church in  these  capacities. 

The  town  ranks  second in this  respect only to Perry County, 

Missouri,  home  of  the  Concordia  Seminary.  St.  Lorenz has 

@ special  fund which provides  financial aid for any needy 

ministrial student  or future parochial school teacher from 

the  congregatione 

Not much information is  available  on St.  John's  Church, 

which was  founded in  1850.  The  congregation  stems  from a 

mission in Mittlefranken--an area four miles  north of 

Frankenmuth.  This mission was  founded in  1863 and was 

affiliated with  the  Michigan Synode  Shortly after the  mission 

moved into  the  village  and became  St.  John's  Church,  it 

joined the  Wisconsin Synode  Both Synods,  being members  of 

the Evangelical lutheran Synodical Conference permit St. 

John's and St.  Lorenz  to associate  with each other in  religious 

affairse  St.  John's  is  small,  having around 600 souls 

compared with St.  Lorenz's  2/71,  and does  not  support a 

parochial school,  but  church members usually send  their 

children  to  St.  Lorenz  school for a Christian educatione

52 

By  1930  St.  John's  was  offering morning church services 

in English as  well  as  in German.  However,  it  was  not until 

1939  that  St.  Lorenz  inaugurated morning services  in English, 

i-e.,  providing double  headers  in  the  parlance  of  the  clergy. 

Previous  to  this  time  there  had been occasional Sunday 

evening vesper services  in English at St.  Lorenz.  In 1945 

attendance at  St.  Lorenz was  1100 at  German services  and 

350 at English;  in June  1948 attendance was  896 at  German 

and 402 at Englishe 

Today attendance at both services  is 

about 800 eache  St.  John's  averages about  150 at  English 

and 50  at  German worship.  In perhaps  ten  or fifteen years, 

German will be  discontinued in church services  at  St.  John's. 

The  decline  of German at  St.  Llorenz  is  reflected in 

the anniversary literature  of  the  church:  the fiftieth (1895) 

and seventy-fifth (1920)  books  were  in German,  the  latter 

using occasional English idioms,  e.g.,  porch,  town-hall, 

village,  public  school and garden spot,  while  the  centennial 

book (1945)  is  in English and uses  only three German words, 

Altsitz  (the  old home),  Konfirmandenhaus  (confirmation house), 

and Pfrarrer  (pastor). 

20"state'a  'Most Patriotic Town'  Still Speaking German," 

Detroit News,  News Pictorial (August 5,  1945),  colel,  10~11. 
Also  “Bulletin of St.  Lorenz  Lutheran Church,”  Fourth Sunday 
after Trinity (June  20,  1948). 

CHAPTER IV 

THE SCHOOL 

It is  the  desire  of  the  Lutheran parochial  schools 

to  give  students  a Christian as  well as  secular education. 

They have  always  conformed in spirit,  if  not  in fact,  to 

the  laws  of  the  state  regarding curriculum and  teacher 

standards.  In  accordance  with the  belief  of  strict  separa~ 

tion of  church and  state,  however,  they will accept  no 

financial aid  from  the  state.  They were  leaders  of  the 

opposition  to  the  recent question of state  aid for 

parochial achoolse 

The  parochial school teacher in Frankenmuth ranks 

second only  to  the  minister in  commanding respect.  His 

title  is  teacher and married teachers  are provided 

teacherares  for their  families.  This  respect  for teachers 

4s  carried over to  the  public  school instructor now that 

there  is  a public  school as  well as  parochial schools  in 

the  district,  and in 1950 a teacherage was  built for the 

superintendent  of public  schools. 

All the  parochial teachers  in the  community have 

been trained at  either Lutheran  teacher colleges  or at 

1  I  am indebted to  Teacher E.  F.  Rittmueller,  principal 

of  St.  Lorenz  School,  for much of  the  information  in  this 
chapter.

54 

other Lutheran institutions  of  higher learning.  Most have 

a degree and all hold a state  teacher's  certificate.  Until 

ten years  ago all of  them had a  command of German and many 

of  them today have  a  trace,  though usually slight,  of a 

Germanic accent.  Their English speech,  however,  is  not  that 

of  the  community.  The  older instructors  have  acquired a 

knowledge  of Bayrisch if  they didn't know it  when entering 

the  community.  Most  of  the  younger members  of  the  faculty, 

however,  either know no  German  or have  met  only the  minimum 

college  language  regquirementse  Teachers,  parochial as  well 

as  public,  are  accorded the  same  privileges  as  other citizens 

and may  smoke  or drink a beer whenever he  so desires. 

The  first  teacher in  the  community was  Candidate  Je  Le 

Flessa (1846-1347),  who assisted Craemer with some  of his  | 

ministerial duties  as  well as  instructing  the  Indian and 

parish children.  Teacher Pinkepank (1847-1854)  replaced 

him and acted as  both the  cantor and teacher.  Cantor 

Riedel served the  community as  teacher from  1854 to  1901. 

As  early as  1854 he  had eighty studentse®  The  school 

building was  probably near the  village. 

In  1855  Craemer,  during a visit  to  Frankenmuth,  advised 

the  congregation  to  form an English district  school along 

with the  parochial school.  Karl G.  Pfieffer was  called 

“Mayer,  966

55 

as  the English public school teacher in  that  year.  However, 

since  everyone  in  the  community  was  of  the  same  faith,  he 

was  regarded as  one  of  the  parish and was  maintained by 

the  church.’  This  eventually  led  to  a  combining of public 

and parochial schools  in  the  same building;  a  similar 

arrangement was  followed in most  of  the  other Bavarian 

communities. 

In  1861 a school was  built in  the  western part of 

the  township,  where  Cantor Riedel taught parochial subjects 

to  half  the  group while Pfeiffer,  the public  school teacher, 

taught English to  the  other half.  This  system was  followed 

in  the  subsequent  schools  in Frankenmuth  township  for many 

yearse  Sometimes  one  teacher doubled in both capacities, 

being the  public as  well as  the  parochial  teacher. 

The  system of  combining both schools  in  this  way 

was  not  illegal in  idea.  The  state  required  that  the 

public  school be  held 180  half  days  each year,  and since 

the  schools  in  the  township were  open  1480  full days,  the 

parishioners  considered this  to  fulfill  the  state  require~ 

mente  The  salary of  about $300 a  year was paid half with 

community  taxes  and half with church fundse  The  first 

objection  to  this  arrangement by state  officials  was  voiced 

in  1895,  but not until 1903 was  there a  separate public 

school buildinge 

PIpide,  976

56 

Just what  the  curriculum offered in these  early 

schools  is  unknown.  The  following is  the  proposed program 

for Lutheran schools  of  the Missouri  Synod-e  This  could not 

have been  followed according to  schedule,  since  the 

Frankenmuth schools  divided their day into half English and 

half German instruction. 

DAILY PROGRAM FOR A LUTHERAN ELEMENTARY SCHOOL-~1854 

The  following daily program for a Lutheran 
elementary school,  such as  the Missouri  Synod 
fostered from the  beginning,  was presented to 
the  Chicago Conference  of  teachers  by He  Barthel. 
It assumes  that  the  school  is  in  session five  days 
a week,  six hours per daye  The  children are 
divided into  three  classes: 

1.  Those  who  can read  correctly and  readily 

(richtig und fertig) 

2.  Those who  can read correctly but not  readily 

3e  Those  who  can read neither correctly nor readily 

Monday 

9:00~10:15 A.M. 

Morning devotion.  Then  religious  instruction 
according to  luther's Small Catechisn. 

10:15=11:00 A.Me 

Bible  reading for the  first  class.  Penman= 
ship  for the  second and third  classese 
Notes:  After the  reading,  the  teacher lets 
the  children relate  what  they have  read. 
Similarly,  the  second  class  is  questioned 
on  the  readinge 

11:00+12:00 M. 

First half  of  period,  mental arithmetic  for 
the  first  and second  classes,  spelling for 
the  third,  in  second part of period,  singing.

oT 

13;00-2:00 P.M. 

Penmanship  for first  class,  reading of 
stories  for second;  spelling with  the 
third class. 
Note:  If  time  is  insufficient for third 
class,  continue  with it  in next period. 

23003300 PMe 

Arithmetic  for all  children. 

3200/4:00 P.Me 

English combined with German language  lessonse 

Close  with prayere 

Note:  For each the  third class  will memorize 
a small part  of  the  catechism or a  short 
Bible passage  and  recite  it  immediately after 
the  reading  lessone 

Tuesday 

Same  as  for previous  day. 

Wednesday 

9:00—10:30 AcM. 

Morning devotione  Then Bible History 
according to Huebner's Histories  com= 
bined with reading of  this  history by 
first and second classes. 

10: 3011330 AoMe 

First  class:  German language 
Second class:  Penmanship 
Third class:  Reading 

113 30-12:00 M. 

First  class:  Continuation of previous period 
Recitation by  second and  third classes 

1:00~#2:00 P.M. 

Arithmetic  for first  and second classes; 
reading for third class, 

2300—3 300  PeMe 

General topics  with all classes. 

330004200 PeMe 

English reading and  language  lessons. 

Close with prayer.

58 

Thursday 

Same plan and subjects  as  for Monday and 
Tuesday,  except  that  in  the  second hour 
of  the  morning  the  first  class  reads  a 
hymn from the  hymn booke 

Friday 

In  the  morning,  same plan as  for Wednesday, 
except  that  in Bible  History the  class  does 
not  reade  The  first  two  hours  of  the 
afternoon same  as  Wednesday.  In  the  third 
period the  corrected German  language  lessons 
are  returned and new assignments  made.  The 
first  class  recites  memory work.  In pree 
paration  for Sunday,  the  epistle  and gospel 
leasons  are  read by  the  first  class. 

Close  with prayer. 

ludwizg  Fuerbringer relates  that much  of  his  education 

at  Frankennuth=<-this  would be  around 1870-1880—=was  in  the 

Franconian dialect,  the  correct  name  for what  the  Franken- 

muthers  call Bayrisch,  because  many of  the  children  could 

not understand either High German  or Englishe  Even the 

English half  of  the  day was  usually in German,  and he 

reports  the  teacher as  often  settling a point by saying: 

"Wir wollen einmal  sehen was  Webster sagt." 

Since  Cantor Riedel never learned  to  speak English, 

the  school in  the  village,  founded in  1468,  divided the 

students  into  two  groups,  one  group  studying in English under 

one  teacher and the  other in German under Riedel.  History 

tReproduced in  translation in Keinath,  59-60. 

DFuerbringer,  23-

59 

and geography were  usually in German,  but  arithmetic was 

taught  in English,  for as  the  village  sage pute  it,  "They 

knew if  you wanted to make  money  you have  to know arithmetic 

in English. * 

By  1914 all  the  parochial schools  limited German 

instruction to  one  period a day and only religion and 

memorizing, 1ee.,  learning  Luther's  Small Catechism, 

were  taught  in Germane°  This  condition prevailed until 

about  1937 at  which time  religious  instructions were  offered 

in either languagee  As  late  as  1943 some  religion was  still 

taught in Germane 

| 

The  instruction of  German became  voluntary with the 

introduction of  English religious  instructione  Today German 

is  elected by  the  pupils.  No German instruction is  offered 

in  the  first grade,  the  teacher not being able  to  teach the 

subject.  According to Teacher Rittmueller,  about  twenty~five 

pupils  enroll for it  in  the  second grade,  some  fifteen in 

the  third grade,  and about  five  in the  fourth grade.  No 

German is  offered above  this  level.  The  decline  of German 

in  the  school reflects  the  feeling of  the parents.  The  only 

6  luther's  Small Catechism contains  the  articles  of 

faith,  i.e.,  the  Ten  Commandments,  Apostles  Creed,  etc., 
with an explanation  of  each one.  It  also gives an explanation 
of  the  sacraments  of  the  Chureh.  The  second half  of  the 
book contains  about  five hundred Bible  verses  which document 
the  articles  of  faithe 

60 

pupils  studying it  are  the  children of parents who  sey, 

"Mein Kind soll Deutsch lerneni"  There  is  some hope  in 

the  faculty  that  eventually  there  will be  one  class  in 

German composed of  students  who  really desire  it. 

In  1927 all the  rural parochial schools  were  con 

eolidated as  the  St.  Lorenz  School,  which is  usually 

referred  to  as  the  German School by many of  the public 

school teachers.  This  was  the  first  such consolidation  of 

parochial schools  in  the Missouri  Synod.  Over four hundred 

pupils  now attend there  in  the  several grades  from first  to 

eighth,  and are  instructed by a  faculty of  ten teachers, 

mostly mene  The  building includes a gymnasium,  cafeteria, 

auditorium,  and music roome  Physical education and musis 

are  considered important parts  of  the  curriculum,  the  choir 

having seventy-five pupils.  School buses,  owned by the  school, 

transport  the  country  children  to  and from the  schoole  After 

the  eighth grade  the  children of  St.  Lorenz  usually go  to  the 

Frankenmuth Township School for grades  nine  and ten,  and  then 

complete  their education at Arthur Hill High School in 

Saginaw,  where  they  study either the  academic or commercial 

coursé. 

The present public  school building of  Frankenmuth 

Township,  about a mile  outside  the  village  was  constructed 

in  1925.  Another building  is  now under construction  to 

enlarge  the  system to  twelve  grades.  The  curriculum neets

61 

state  requirements,  but  the  relationship between the  public 

school and St.  Lorenz  is  still  close,  for the  parochial 

music  teacher also instructs  the  band at  the  public  school. 

Enrollment at  the  public  school is  about  180  students 

(compared with St.  Lorenz's 400),  comprising some  students 

from St.  John's  Church,  which does  not have  a  school,  some 

non=Lutherans,  and the  ninth and  tenth grade  students  from 

the  whole  township. 

German home  life  does  not  seem to  impede the  learning 

of  the  students.  St.  Lorenz  claims  no difficulties at all 

in  this  respect,  though the  elementary teachers  in  the  public 

school report  that  sometimes words are  spelled phonetically 

as  they are  heard at home.  The  students  from the  village 

are  known for their scholarship  in the  high school,  as  many 

as  fifteen  of  the  twelfth graders  ranking in  the  upper 

ten per cent  of  their class. 

Students  who desire  to  enter the  ministry or the 

field of  parochial school  teaching usually enroll at  the 

Michigan Lutheran Seminary in Saginaw or at  one  of  the  other 

church preparatory schools  in  the  country for grades  nine 

to  twelve.  Upon graduation from  these  institutions  students 

matriculate  either at a  theological seminary  or at  one  of 

the  Church's  colleges  or universities.  Public  school graduates 

usually  return  to  the  village  and are  employed at  one  of  the 

of  the  local industriese  Some  continue  their education at

church colleges  or public  institutions;  most  are  boys  who 

study  engineering,  agriculture,  or business  administratione

62 

CHAPTER V 

SOCIAL LIFE 

Family and social life  in Frankenmuth centers  mainly 

around the  churche?  Although the  father is  the  head of  the 

family,  he  is  by-no means  a tyrant.  Important family 

decisions  are  made  jointly by  the  husband and wife  and 

sometimes  together with the  older children in  the  family. 

Family meals  begin and end with a prayer,  and an evening 

devotion is  held by  the  family before  retiring,  although 

this  practice  is  now often being incorporated with  the 

closing prayer of  the  evening meal.  The  devotion  consists 

of  the  reading of  the  Bible  and religious  tracts  supplied 

by  the  church.  The  father or oldest  son  is  usually the 

reader.  Though these  devotions  are  often held in  German, 

many homes  now use  English,  probably because  the  church 

literature  is  now almost  entirely in English. 

The  important  family events  are baptisms,  confirmations, 

and weddingse  All the  relatives  and friends  of  the  family 

are  invited to  the  home  for dinner whenever any of  these 

events  are  celebrated.  Card playing and other games are 

usually not played at  these  functions,  since  as  many as 

forty people may be  present;  therefore  the  day is  spent 

1  I  have  obtained the  information for this  chapter 

mainly from sources  in Frankenmuthe

64 

simply in  conversation.  The  honored guests  at  these  occasions 

are  the  school teacher or minister,  if  the  family is  for~- 

tunate enough to have  this  privilege,  and,  at baptisms,  the 

sponsors. 

Confirmation,  held on Palm Sunday,  is  an important 

event  in  a child's  life,  since  by this  ceremony he  is 

accepted as  a  communicant member of  the  church,  which gives 

him a feeling of maturity.  <A  child to be  qualified for 

confirmation must have  been properly instructed in  the 

doctrines  of  the  Christian  Church and have  been examined 

by  the  minister before  the  congregation as  to  his  knowledge 

of  them,  which amounts  to knowing luther's Small Catechism 

by pemory.  The  child must be  at  least fourteen years  of 

age  or in  the  eighth grade  at  the parochial school.  A 

child may still be  confirmed in German at St.  Lorenz  Church, 

but German confirmation is  now seldom practiced.  The  last 

religious  instructions  in German were given in 1943.  Part 

of  the  child's  interest  in  confirmation is  the many gifts 

he  expects  to  receive,  which are always  of  some practical 

value,  religious books,  clothing,  and moneye  At  the family 

dinner Bayrisch is  usually  spoken.  There  is  no  special 

religious  rite performed at  the  reception at  the home. 

Betrothals are  contracted by the  couples  themselves 

with the  consent  of  the parents.  Although an engagement  does 

not constitute a marriage  or give  the  couples  any preemarital

65 

privileges,  it  is  considered a  solemn vow which should not 

be  brokene  There are  no particular age  requirements  for 

marriage  different  from those  of  the  State  of Michigan. 

Most  couples  are  married between  the  ages  of  twenty-one 

and twenty-five,  the  groom usually being a  little  older. 

Wedding receptions  are  usually held at  the  home  of  the  bride 

or at  one  of  the  guest  rooms  at  a  hotele  Food and beer are 

served and most  of  the  entertainment  is  conversation,  usually 

carried on  in  Bayrisch. 

Children are  baptized when a few weeks  old,  usually 

in  the  church.  Sponsors  are  usually relatives  or close  friends, 

and must be  members  of  the  Church;  otherwise  they  could 

qualify only as  witnesses.  It  is  the  duty of  the  sponsor to 

be  responsible  for  the  Christian  education of  the  child in 

case  his  parents  die.  The  sponsor usually remembers  the 

child's  birthday,  confirmation,  and wedding with gifts. 

In  the  "Gemeinde  Ordnunhg,  1645,"  which has  fifty-one 

names,  twenty-five  of  the  Christian names  were  Johann; 

Georg is  a weak second with sixe©  The  "Gemeinde Ordnung, 

1252,"  was  signed by eighty men;  forty-three were  named 

Johann and fifteen Georg,  including one  initial G and 

one  abbreviation,  Geor.?  The  Civil War draft  list  shows 

“WGemeinde  Ordnung,  1848,"  in Florer,  II,  10-20. 

3"Gemeinde  Ordnung,  1852,"  in  Florer,  I,  99-108.

66 

one  hundred eighty-two names,  eighty~four with John  and 

sixteen with George.  The  most popular middle  names  on 

these  lists  are Georg and Michael.  John does  not  appear 

once  as  a middle  name  on any  one  of  these  three  lists  of 

names.  On  the  Town's  honor roll of  over two hundred World 

War Veterans  John appears  only  once  and George  three  times 

as  Christian namese  Harold leads  the  list with nine,  Arnold, 

Norman, Frank,  and Harry each appear four or five  times. 

The  only  Germanic  spelling  of  this  list  is  Lorenz,  Helmuth, 

and Lludwige 

Until about  1890 a  child in Frankenmuth took his 

sponsors!  first names  at baptism as  his  own  first and 

middle names;  therefore  two  or more  children in  the  sane 

family could have  the  same  first  name.  This  practice  seens 

to have been common in the  other Bavarian communities  in  the 

Saginaw Valley,  for my mother,  a&  member of  the  third 

generation of Amelith,  has  as  her first and middle  names 

those  first  names  of her sponsorse  As  an example  of  this 

condition in Frankenmuth we  find  on  the  Civil War Draft 

List:  John Mathew Hubinger and John George  Hubinger,  John 

Mike Hilder and John George Hilder,  and George  Bernhard 

Piner and George Mike Piner;  all pairs  being brothers.  As 

members  of  the John  Le.  Krafft  family we  find Anna Margareth, 

Anna Barbara,  and Anna Marie,  all sisters.” 

4oavil War Draft  List  is  in Florer,  II,  55-59. 

DLeeson,  S436

67 

From this  confusion of Christian names  there  developed 

sets  of  nicknames  which people used:  Elisabeth,  Lis  and 

Lisle;  John,  Hans and Hunnie;  Thomas,  Doms  and Domele; 

Frederick,  Fritz and  Fred /Fret7;  George,  Gor and Gergle; 

Henry,  Heiner;  Marie,  Marelee  This  group is  complete as 

citizens  of  Frankenmuth can  recall,  for most  of  these  nick- 

names  have  gone  out  of usage,  or at  least  there  is  now a 

variety  of  Christian names  so  that now only  one  of  the  above 

pairs  need be used.  The  suffix le used above  is  the 

Bayrisch diminutive,  and since  my name,  Robert,  is  an un= 

common name among the Bayrisch,  my grandmother,  a member of 

the  second generation from Amelith,  coined  the  name Boberle 

for me  when I  was  a boye  In  the  days  when there were  few 

Christian names  to  choose  from,  one  would refer to John 

Schmidt as  the  Schmidt's Jon to avoid confusion as  to which 

of  the  many Johns  in  the  conversation was  meante  Pastor 

Ottomar Fuerbringer was  notable  for knowing every one  of  his 

parishioners by his  baptismal name as  well as  by his  nicke 

name.° 

Theoretically every communicant member of  the  Church 

can read,  since  it  is  necessary  that a man  continue  to  read 

the  Scriptures  throughout his  life  to keep regenerating his 

Christian faith.  In practice  this  holds  true,  although the 

Cuayer,  Sle

68 

requirement  may be  relaxed  somewhat  in  cases  of  the 

mentally retarded, e.g»,  people  with 0 I.Q.  As  seen 

above  the  Frankenmuthers value  the  Christian education  of 

the  young  second only  to  the  function of  the  ehurch. 

In  the  fiftieth anniversary book Dr.  Mayer reminded 

-his  congregation of  the  importance  of  reading  the  church 

periodicals and admonished  them  that  the  church archives 

which hold these  journals  are  not being used enough by 

church memberse  He  continues  that many homes  have  fine 

libraries  of  devotional and other literaturee  “In  Luthers 

Schriften,  Walthers  Pastorale und  ‘Rechte  Gestalt!  sind 

manche wohlbeschlagen."  The periodicals  which Dr.  Mayer 

recommended for reading are  lutheraner,  Lehre  und Wehre, 

Synodalberichte, Missionstaube,  Kinderblatt,  Kranken und 

Waisenfruend,  and Deutsche  Freikirche. 

Mre Edwe  F.  Rolling of  the  Concordia Publishing House, 

St.  Louis,  Missouri,  informs  me  that  all of  these  jousnals 

have been discontinued except  Lutheraner.e  He  gives  these 

dates as  to  which time  the  other  journals  discontinued pub» 

lication:  Lehre und Wehre,  1929;  Missionstaube,  1933; 

Kinder und Jugenblatt,  1938;  Schulblatt,  now in English,  the 

change  occuring many years  ago;  Evangelische  lutherische 

Freikirche was  published in Germany and went  out  of print 

69 

during World War II;  Synodalberichte and Kranken und Waisen- 

freund were both discontinued many years  ago.  Der Abendschule, 

which was  also  read in Frankenmuth,  was published by the 

Louis  Lange Publishing Company,  a firm which discontinued 

business  about  fifteen years  agoe  As  long as  the  above 

periodicals were published  they were  circulated in  the  homes 

of  Frankenmuth with the  exception in later years  of  the 

Evangelische  Lutherische Freikirche.  Frankenmuthers now 

read the  church journals which are printed in English such 

as  the  lutheran Witness  and Michigan lutheran. 

There  is  not much reading of  secular literature  by 

the  people  of  Frankenmuth.  There  is  no library in  the 

village  and no pressing demand  for  one  from  the  citizens. 

However,  books  may be  borrowed by  the  citizens  from the 

public libraries  in Saginaw.  A few families  subscribe  to 

the  current book clubs,  but  the  majority of  the people 

select  their popular reading from the  news  stand at  the 

local drug store,  which was  founded in  1937.  This  lack of 

interest in reading by Frankenmuthers does  not  reflect  the 

attitude  of  the  Church,  which has English and foreign 

literature  departments  in all of  its  colleges and universities. 

It 4s  interesting to note  what  this  environment of  Frankene 

muth can doe  Some  ten years  ago I  met an illiterate  from  the 

village who had learned to  read in school,  but by the  time 

he  was  thirty-five years  old  "just forgot it."  This,  of  course,

70 

is  an extreme  case.  The  German  language  newspapers  in 

Saginaw,  all of  which were discontinued by World War I, 

never circulated widely in  the  village,  and I  found no 

evidence  of  anyone  subscribing to  today's  Detroiter Abend 

Post.  At present  the  Saginaw and Detroit newspapers have 

a large  circulation in  the  town,  and there  is  probably not 

a home  in  the  township which does  not  subscribe  to  at 

least  one  of  them. 

Membership in fraternal  orders  like  the Masons  and 

Elks  is  forbidden by  the  Church,  mainly because  they are 

considered another form of  religion and because people  of 

all  faiths  may  join  them,  which is  against  the  Missouri 

Synod doctrine  of mixed congregationse  A few of  the  non= 

Lutherans  in  the  village do belong to  these  societies,  but 

no discrimination is  shown against  them in business  or 

social affairs  for this  reason.  Membership in Boy Scouts 

and Girl Scouts  was  also forbidden for many years by the 

Church,  mainly because  the  oath  to do a good deed a day 

was  considered as a self-righteous act,  and also because 

they were  considered as  stepping~stones  to  fraternal orders. 

Since in recent years  the  Boy Scout Oath has  been changed to 

a@  promise,  membership in  these  organizations  is now permitted. 

In 1945 Boy Scout and Girl Scout  troops were  organized in 

Frankenmuth,  sponsored by St.  Lorenz Church.  Membership  in 

business  organizations,  charitable  groups,  and political

71 

groups  has  never been forbidden by  the  Church.  The  Franken~ 

muth Rotary Club was  organized in  1939.  It  has  about 

thirty~five members  and is  active  in  community affairs. 

The  American Legion Post  of  Frankenmuth was  organized in 

1919-  At present  the  membership is  over one  hundred and 

fifty.  Recently the  club built  a Legion home,  most  of  the 

labor being done by club members. 

The  Church has  never agreed on  the  morality of  dancing, 

and although it  is  permitted by many pastors,  it  is  viewed 

by  some  church leaders as  a source  of corruption when per» 

formed by unmarried couplese  Although  there  are  no dance 

halls  in Frankenmuth,  in  recent  years  Frankenmuthers have 

danced at  their private parties  and those  sponsored by clubs 

in  the  village.  Smoking and the  consumption of alcholie 

beverages  is  permitted in moderation by  the  Church,  likewise 

card playing,  but not  gambling in any forn. 

The  most popular festival of  the  community is  the 

Kinderfest,  the  children's picnic  of  St.  Lorenz  Church, 

which is  held once  gaeh year on a Sunday sometime  during 

the  summer in  the  church grove.  Church services  combining 

both English and German are  held at  the picnic grounds, 

the  church band playing the hymna.  After services  picnic 

lunches are  eaten.  In  the  afternoon there  is  a band 

concert,  contests with prizes  for the  children,  and some 

games  like baseball and bowling for the adults.  Since  1920

7e 

the  children have  been carried by automobiles,  rather than 

by wagons,  in  the  procession from the  town  to  the  grovee® 

Although the  people  of  the  community have private 

parties  in their homes  and  the  town's  secular organizations 

like  the  Rotary Club and the American  Legion  sponsor various 

activities,  the  functions  of  church organizations  offer by 

far the  most  important opportunities  for social life  among 

the people of  the  community.  The  ladies  aid  societies  of 

both churches play an important part  in  the  social  life  of 

the  women.  Having over four hundred members,  the  St.  Lorenz 

Ladies Aid Society,  founded in  1895,  prepares  the  food for 

all the  events  of  the  church.  The  Ladies Aid members are 

devoted to  foreign mission work,  which keeps  them active 

in  collecting funds  and gathering necessary items  for church 

missions  overseas.  During World War II  they were  active  in 

sending packages  to  the  soldiers  from the  church who were 

serving in the  armed forces  both in the  United States  and 

overseas.  After the  war the  Ladies  Aid Society sent many 

Care  packages  to  the  war-toyn parts  of Europe,  and had a 

special relief project for the people  of  Neudettelsau, 

Germany,  the  town from which many of  their ancestors  left 

Europ@e 

Sioffmann,  38

U3 

St.  Lorenz Church has  three  choirs;  the  Concordia Male 

Choir,  a mixed choir,  and a  treble  choir,  in addition to  the 

children's  choire  The  Concordia Male  Choir,  which was 

organized in  1879 by Cantor Riedel,  sings  secular as well as 

religious  numbers.  The Frankenmuth Lutheran Band,  for a 

time associated with the  Saginaw lutheran Band,  plays  for 

church picnics both in Frankenmuth and in  the  neighboring 

communities,  and together with the  Concordia Male  Choir gives 

a concert in  the  community  once  each year.  The  repertoire 

of  the  band is  mainly marches  and popular band musice  The 

Gera Dramatic Club  of  St.  Lorenz was  organized in  1916.  At 

present it  is  affiliated with the  church's  Senior Walther 

League  (see  below)e  The  dramatic  club produces  one  or  two 

plays a  year,  usually  comedies. 

Both churches  in  the  community have  a men's  elub 

(called a bund until the  Nazi Bunds in America during the 

1930's gave  the  word an unpatriotic connotation),  a Junior, 

and a Senior Walther  League.  The  Walther League  groups, 

named after the  minister who organized these  young people's 

groups throughout  the  Lutheran Church,  meet monthly for a 

social and religious  eveninge  They also are  engaged in 

various activities  to  raise funds  for the  Lutheran summer 

camps,  which many of  them attend.  The men's  clutyof both 

churches are  interested in  the  general improvement  of  the 

church,  mainly  the  church property.  They discuss  needed

74 

developments  and usually do  the  necessary  labor of  church 

improvement  themselves.  All of  these  clubs  transact  their 

business  in Englishe  The  Ladies Aid and men's  clubs  did 

use German for their business  meetings  during the  early 

days  of  the  community,  but  the  change  into English was  so 

gradual  that no  one  recalls  when or why the  change  took 

place.  It  is  safe  to assume,  however,  that by  the  middle 

of  the  1930's,  English became  the  official language  of 

these  clubse

CHAPTER VI 

ON  THE SPEECH OF  THE  COMMUNITY 

Since  the  community has  been isolated from Germany 

for over one hundred years,  the  German vocabulary used by 

the  man in the  street  is  full  of  English words  and English 

words  Germanicized.>  There  is  no  attempt by  the people 

to find the German words  for modern household appliances 

like  refrigerator,  gas  stove,  or vacuum cleaner;  automotive 

technical terminology  like  accelerator,  battery,  or spark 

plug;  medical  terms,  or agricultural terms.  It is  reported 

that many English words were Germanicized in  the  minutes  of 

church meetings  when  they were  kept  in Hich German.  Many 

speakers  mix the  two  languages,  or really three,  counting 

their Bayrisch,  even when they know the German words.  One 

hears:  Er is  bloss  seventy-five;  Es  was ganz brown von  die 

iron;  Ich werd’  ihn  schau'n wo  die  timberland is;  Ich glaubt? 

4t was  etwas  anders;  Ich mocht!  one  egg doch;  Mein oar tu? 

nit  starte. 

Surnames  on  the  "Gemeinde  Ordnung"®  Civil War draft 

list,  and the  list  of  township  land owners  show that no 

change  in  spelling has  occurred  throughout  the  years  except 

1  This  is  by no means  an  exhaustive  study of  the  speech 

habits  of  the  Frankenmuthers,  but merely gives  a  few examples 
to  show how their many years  of  relative  isolation in America 
has affected their speech.

5 

that  the umlaut 1s  now replaced by an e,  as  Ldsel has 

become  Loesel and Nichterlein,  Nuechterleine~  In  some 

cases,  however,  an Anglicized pronunciation has  developed, 

@-g-e,  Bernthal is  pronounced with either a /t7 or /@/, 

Loesel with either an /¢/ or /e/,  and Knieling with either 

a /kn/ or  /n/.  In the  village  one may hear either the 

German or Anglicized pronunciation of the  church,  St. 

Lorenz, {Tovrents7 or /Torens/ and even the  name  of  the 

town itself, /frenkanmuit7 or /Preeykenmug/.  Names as 

common today as  they were  one  hundred years  ago are List, 

Loesel  /I¢s917,  Haubenstricker  /havbonftrikar/7,  Nuechterlein 

faysterlarn7,  Fischer /fifar/,  Bernthal /berntol7, 

Bierlein fdiirlain/7,  Schriefer /Sri:for/7,  Trinklein 
Cérmklvin7, and Weiss /ve1s7 or /wais8/- 

Often  the  Frankenmuther when speaking English with 

his  neighbor or with any person who he  feels  knows  German 

will use a German or Bayrisch term to  express le mot  juste. 

One  may hear:  I  feel a little  wackelig (shaky);  He kleckert 

(slobbered)  on  the  tablecloth (an expression used in many 

German homes  in the  Saginaw Valley);  and He  verhunzt (botched) 

4t.e  <A  common expression among  the  Bayrisch speaking people 

of  the  Saginaw Valley is:  Hock!  de Hien (Sit down). 

© "Gemeinde  Ordnung,  1848,"  in Florer,  II,  10-20.

76 

Ludwig Fuerbringer recalls  an  example  of  the  use  of 

Bayrisch by Frankenmuth delegates  at  synodical  conferences. 

During a heated argument  concerning the  publication of  the 

individual  church's  funds,  some  members  considered it a 

legal matter and others  a  church matter.  The  delegate  from 

Frankenmuth arose and said:  "Dees  is  nit gesetzlich und  nit 

evangelisch;  dees  is  business." 

The  German idiom creeps  into  the  English speech of 

the  villagers.  One  hears:  I  was by John's  yesterday;  I 

don't hear any more  (any longer)  from him;  Haven't you 

a  job yet?  (yet is  a common way to end a question);  Come 

here  once,  I  want  to  tell you  something;  and in  the 

Centennial is  found  "34 acres  were purchased of Mr.  Edwin 

Bierlein  to  enlarge  the  new cemetery."*  Taverns are always 

referred to  as  beer  gardens,  although the  taverns  in the 

village have  signs  designating  them as  taverns.  An aunt is 

usually  referred to  as Tante,  but  the  younger generation 

usually pronounces  it Tannie  Guys is  used for both genders 

instead of  fellow or kid:  "Where  was  you guys  last night?® 

Yes is  heard,  but ja  or  ja ja is  very common.  Sentences 

showing strong feeling often begin with noch:  "Noch,  are  you 

PPuerbringer,  1526 

+ Gentennial,  396 

(7 

still here  yet?"  <A  bit incongruous  to  this  mixture  of 

languages  is  the  "Gift  Shoppe"  of  one  of  the  hotels. 

At present  the  speech habits  in  the  community are 

in  a  state  of  flux.  There  are  distinct  levels  of development 

among different families  in the  community and even within 

each family itself.  Age and social  status  seem to  make 

little  difference.  However,  most  of  the  young women who 

serve as  waitresses  in  the  restaurants  of  the  hotels have 

assimilated the  pronunciation  of  the  General American 

spoken by  the  customers.  Even  so  there  are  a  few  traces 

of a Germanic accent  among  these  girls,  and  the  young men 

their age have  a more pronounced accent  than  they.  Most 

of  the  elementary school children  conform to  General 

American pronunciation,  but  some  have  the  same  consonant 

and vowel pronunciation as  their grandfathers. 

The  most  general  characteristic among all speakers 

is  confusing a final /z7 with /s7:  /Jusin, was/7,  and /w/7 

with /hw7:  /wer,  wen,  wat/,  the  latter general in  the 

Saginaw Valley regardless  of  racial background. 

Zx/7 has  four variations:  xt, Ost,  det,  tat/. 

fert,09,  eto.,/  are  the  usual pronunciations  of  the more 

educated people,  the  minister who  is  a native  of  the  villaze, 

and those  on lain Street who  come  in  contact with the 

guests  of  the  hotels.

18 

[&7 becomes voiced in /)k7 combinations and is  also 

voiced finally; /ying/ think,  and we  find 

ffraykonmut,  ‘fro,gonmut, ‘free, kanmud/ as  the 

pronunciations  of  the  natives  for their village. 

fegys7 acres,  /pengeks/ pancakes. 

[a7 is  not  often  confused with /z/ except  in  consonant 

combinations:  [za'laI1s7 slice,  /ze'm>17 emall, 

/zo'mog7 smoke. 

[p7 usually remains /p7 when initially in a word or finally, 

but  the  lips  are pressed  together more  than 

normally;  otherwise  it becomes /b/:  /pc:bI7 people, 

/rxs ‘omb17 example. 

[a7 often becomes /t7 finally:  /garten7 garden, /glet7 glad, 

[oent7 bend,  fberteantor/ bartender. 

[%7 finally 1s  pronounced /t5/:  freta/7 that,  /bato/ bet, 

[t37 1s  often substituted in consonant  combinations: 

[Ea'wenti7 twenty. /t7 is  also confused with /d7: 

[wand3d7 wanted, /b2d7 bought, /wotz/ water. 

L[eg7 becomes (457: /dzerc/7 cherry, /djurg/7 church. 

[G7 becomes  (t57:  (ets7 edge,  fo'ritynal/7 original, 

[67 initially the  lips  are pinched in  the  closure.  It  is 

seldom confused with /p/ in the  initial syllable  of 

a word,  but  often initially within a word:  /“haspin7 

husband,  /Tbept7 baby.

3 

[#7 finally is /v/:  /Mid lo:v7 meat loaf,  /Kavi7 coffee. 

/w/7 has  three pronunciations:  /w/, /v/,  /?7;  /was,  fas,  ves/. 
'/w/ has  three pronunciations:  fvritay,  frlity,  wililt7, 

[Pfart7 five,  ff/ of.

&0 

APPENDIX I 

SELECTIONS FROM THE CONSTITUTION 

OF  THE FRANKENMUTH CONGREGATION = 1845 

This  "Kirchenordnung"®  is  the  work of Pastor Wme 
Loehe  of Bavaria and was  brought  to  Michigan with 
the  first group  of Franconians  in  1845.  It  reveals 
the  strong confessionalism  of  this  group and also 
Loehe's  idea of  church government. 

1. 

Le 

re 

We profess  our adherence  to  all the  confessional 
writings  of  the  Lutheran Church:  To  the Augsburg 
Confession,  its  Apology,  the  two  catechisms  of 
luther,  the  Smalcald Articles,  the  Formula of 
Concord,  or,  in short,  to  the  Book of  Concord of 
1580 as  it first appeared in Dresden.  Thereby 
we profess  our adherence  to  the  lutheran Church 
itself.  To her we  unreservedly belong,  we  and 
our children,  our ministers  and our school teachers. 

Our ministers  and schoolteachers  by an  oath declare 
their acceptance  of  the  complete  Lutheran Concordia 
of  1580,  not  only in  so  far as,  but because,  it 
agrees  with the  Word  of God;  not merely for the  sake 
of  conformity and obedience,  but  out  of  their own 
innermost conviction.  This  regulation  is  to be 
embodied in  the  oath of  ordination. 

In preaching and teaching,  our ministers and school- 
teachers use  the  German  language  exclusivelye  Our 
firm resolve  is  to be  and remain German.  We  are 
organizing a congregation which is  to  remain German 
forever.  This  also  is  to  be  observed by our ministers 
and school-teachers. 

When a vacancy occurs  in our ministerial office,  it  is 
to be  filled by calling a  Lutheran pastor or by 
choosing one  from a  group  of  lutheran  candidates 
applying for the  position. 

Whenever a vacancy exists  in our ministerial office, 
this  is  to be  announced,  if necessary,  by the president 
of  the  synod to  which we  belong,  and applications  are 
to  be made  to  him.

Sl 

66 

Ee 

10. 

lle 

le. 

13. 

Wy. 

15. 

The president of  the  synod,  or a neighboring pastor 
appointed by him,  (who must  enjoy our confidence  or 
else  yield to  another),  arranges  for  the  election  of 
a committee  on  electione 

This  committee  on election is  to be  chosen from the 
men of  the  congregation who are  eighteen or older. 

The  number constituting the  committee  on  election  is 
determined according to  the  number of  eligible  members 
of  the  congregation,  but  should not be  less  than 
foure  In case  of  a  tie  vote,  the president  of  the 
synod decides  the  mattere 

For the  election of  this  committee all confirmed 
members  of both sexes  shall cast  their votes. 

The president  of  the  synod will promptly report all 
applications  received to  the  committee  on election; 
thereupon this  body may in  some  ways  ascertain  the 
sentiment of  the  congregation. 

As  soon as  the  period for receiving applications has 
expired,  the  president,  together with the  election 
committee,  determines  the  day on which  the  election 
is  to be  held;  at  this  election  the  president  shall 
appear in person,  or be  represented by a duly 
authorized pastor of  the  neighborhood. 

For the  purpose  of  the  election,  the  president,  or 
his  representative,  and  the  committee  on election 
meet in  the  vestry or some  other suitable place. 

During these  deliberations,  the  congregation,  under 
the  guidance  of  a neighboring pastor,  is  assembled 
to pray for the  gift  of  the  Holy Spirit;  they are 
to  remain  in  the  church singing and praying until 
the  election proceedings  are  endede 

The president  of  the  synod will at  once  inform the 
congregation  of  the  result  of  the  election giving 
the  name  of  the pastor-elect and such personal 
information as  may be  convenient. 

Thereupon the  Te  Deum is  to  be  sung in German,  and, 
after prayer has been offered for the  pastor-elect, 
the  congregation is  to be  dismissed with the 
benediction.

Se 

CE 

70. 

If a pastor already in  office,  or  some  other servant 
of  the  church,  has  been or is  to be,  convicted of 
unworthiness  and incompetence,  the  congregation  cannot 
dismiss him,  but must  register a  complaint with the 
president  of  the  synod. 

If  the  congregation fails  to  lodge  a complaint 
against  an unworthy and  incompetent pastor,  the 
president  of  the  synod,  even without  special in» 
vitation,  shall go  there  and conduct a visitation. 
If  the  pastor,  or whatever title  the  servant  of 
the  church may have,  is  found to be  unworthy or 
incompetent,  the president  shall dismiss hin. 

ho. 

The  occasional emoluments  shall be paid as  follows: 

For a baptism in church 
For a home baptism  in  congregation 
For a home baptism outside  of  congregation 
For a  confirmation 
For a marriage  in  the  church 
For a wedding  sermon 
For communion of  the  sick 
For burial with commitment 
For burial with address  at  grave 
For burial with sermon 

e50 
1.00 
2.00 
2.00 
1.00 
1.00 
050 
1.00 
1.50 
2.00 

43. 

4S. 

706 

él. 

B66 

Each colonist will designate a piece  of his holdings 
as  church propertye 

The pastor is  in  charge  of  this  church property. 

In our  congregation no  one  can  enter a mixed marriage. 

Our pastor receives  the  Lord's  Supper our of  his  own 
hands e 

We  have  earnestly resolved to  instruct  our own  children.- 

1eproduced in  translation in He  O.  A.  Keinath, 

Documents  of the  lutheran Church,  ©9-31. 

RS 

APPiny DIX  IL 

Gott  ist  ein Gott  der  Crdnung 

Geneinde-Ordnung 

der 

Gemeinde  Frrankenruth 

Da  es  der  Wille  des  tlierrn  ist,  Gass  Alles  ehrlich und 

ordentlich  zurehen  soll,  die  Gesetze  dieses  Landes  aber!  den 

einzelnen  fver  ein  streng  geordnetes  Geneindeleben wenis 

beschraenken,  so  sehen wir uns  gedrunven,  folgende  Gemeinde 

COrdnung unter uns  aufzurichten,  durch welche  wir uns  jedcch 

keineswegs  der  Chrigkeit  entziehen,  dgondern  nur  vermeiden 

wollen,  dass  nicht  feder  uns  nach iillkuehr handle,  und 

wir nicht  gezwungen  sind,  bei  jeden  Fall  uns  an  ein  fremdes 

Gericht  zu wenden,  von dem  es  noch  dazu hoechst wahrschein- 

lich waere,  dass  seine  Beamten  sich nicht  einmal  aeusserlich 

zu  einer Kirche hielten.  wir haben  dazu  desto mehr  sefallen, 

da  es  hier braeuchlich ist,  dass  Nachbarn unter  sich  sclche 

freiwillice Uebereinkuenfte  treffen. 

II 

Da  jedes  Glied  der  Gemeinde,  an  den  v.ohlthaten  des 

Gemeindelebens  Antheil  hat,  so  ist  auch  jedes  Gemeinde  oder 

Kirchenglied  verbunden,  nach  seinem Vermoesen  an  den  Lasten

R4 

der  Gemeinage,  als  Ffarr und  Cantor  Gehalt,  und  zu  allen 

kirchlichen  Zwecken  beizutrazsen,  welche  freiwillirg unter- 

schrieben werden  doch  so  Gass  der  Verstand  darueber  zu 

wachen hat. 

III 

Gemeinde  Arbeiten  sollen  in  folrerder  YVelise 

geschnehen,  jedes  Glied  arbeitet  fuer  seine  Ferson  jaehrlich 

einen  Tag,  das  uebrige  freitwillig.  Knechte  urd  gross jaehrize 

Soehne  arbeiten  iaehrlich  einen  Tag.  \Wittwen  sollen fret 

sein wenn  sie  keine  grossjaehrigen  Soehne  haben,  die  Gross- 

jaehrickeit  wird  auf  18  Jahre  festgesetzt.  Im  Bezug  auf 

das  Holzhalken  fuer  Pfarrer und Cantor.  dJedes  ordentliche 

Geneinde  Glied,  haut  in Wald  1  oder  14  Flafter,  te  nach 

dem Beduerfniss,  und  liefert  es  auf  dem  Flatz,  und hakkt 

es  klein  zum brennen. 

IV 

Im  bezvug  auf  Firchen und Verbindungswege,  finden  wir 

uns  durch das  Gebet  der  Liebe  gedrungen,  es  nicht  blos  bel 

den  gesetzmaessizen  Sectionswegen  zu  lassen,  sondern ver- 

binden  uns  wechselsweise  die  noethigen  vere  frei  zu  geben, 

Goch  so,  dass  sie  nicht  etwa  schraeg ueber  die  Felder  gehen. 

Ueber  diese  noethizen “ere,  die  zum  Theil  schon  jetzt  zum 

Theil  in  Zuiunft  noethig werden,  werden,  hat  die  Gemeinde 

einen  Beschluss  gefasst  den  £9  Januar  1850,  naemlich:  cass,

85 

so  weit  unsere  Ansiedlung  geht,  alle  zwei  Lot breits;  und 

alle  Lot  laeng,  oder:  zwischen  zwei  Sectionswege,  in  die 

Mitte  davon,  ein  zwiscrenweg anzelezt werden  soll,  jieder 

4  Ruthen breit  ausser  diesen,  ist  noch ein noethiger Weg 

zwischen Haspel und Kircnenland angelegt,  2  Ruthen breit. 

Nach einem  spaeteren Beschluss  der  Gemeinde  sollen  die  oben 

bezeichneten Weze  bleiben,  aber  nur  einstweilen die  Wee, 

welche  nicht  ausgelest  sind,  und  doch  geoeffnet werden 

muessen,  koennen  2  Ruthen breit  gemacht werden,  bis  sie  zu 

YVauptwesen  ausgelest  werden. 

Verzuetung der Were 

wer  ein  Lot breit hat,  hat  den Weg  auf  einer  Seite 

allein  zu  tragen  eine  Ruthen breit,  haben menrere  an  der  Lot 

breiten,  und  so  viel  daran haben,  haben nach der  Zahl  der 

Acker  zu vergueten,  und  soll  vom Acker  4  Dolar und fuer  das 

Land klaeren,  das  einen der Weg abnimmt  4  Dolar  bezahlen,. 

werden Vege  durch umgestuerzte  PBaueme  verlezt,  so 

haben die  angrenzenden Besitzer,  sie  alsbald wieder  zu  rein- 

igen.  Ueberhaupt  soll  auf  den  Bau  der  Weze  die  groesst- 

moeglichste  Sorsfalt  verwendet  werden.  So  wie  ein  solcher 

Wege  ausgelest  ist,  wird  er  in  die  Gemeinde  Crdnung mit 

einer  genauen bezeichnung eingetragen.

V 

B6 

Ueber Binfriedigunten  zwischen Nachbar und  Nachbar 

sollen  folcende  Bestimmnungen  zelten. 

a)  Wenn  Sie,  Sie  voraussichtlich in  kurzer  Zeit  beide  ce- 

brauchen,  so  soll  sie  mitten  auf  die  Grenze  gestellt  werden, 

und von  beiden  semeinschaftlich  gemacht  werden. 

b)  Will  spaeterhin  ein Nachbar  die  Einfriedicung  des 

andern mit  beruetzen,  so  soll  ihm  das  frei  stehen,  er  aber 

gehalten  sein,  den  andern  seine  “uehe  billirs  zu  vergueten. 

c)  Unter  der  Voraussetzunr,  dass  es  bei  uns  nicht 

muthwillizer Veilse  geschient,  soll  in  dem  Fall,  cass  der 

eine  sechbar mit  seiner  Linfriediteung  auf  Grurd und  Boden 

des  andern  zerathen  ist,  bei  uns  kein  Pfandrecnt  geuebt 

werden,  sondern beide  gehalten  sein,  sich  guetlich mitein- 

ander  zu  vergleichen. 

d)  Alle  Einfriedisurcen  sollen moeglicnst  peut  gemacht 

sein,  5  Fus  hoehe  haben und  duerfen  die  4  urtern Riegel 

nicht weiter  als  3}  zoll  auseinander  sein. 

e)  Das  Zucker,  Svropp und  Essiamachen  in  freien offnen 

Wald,  wenn nicht  Geschirre  aufgestellt  sind,  dass  das  Vieh, 

Schwein und  Rindvieh kein Wasser haben koennen,  verbieten 

wir  einaender  bei  5  Dolar  Strafe,  und  jeder  hat  die  Pflicht, 

wenn  er  es  von  einem  sieht  es  anzuzelgen,  und wenn  ein  Vieh 

solches  Wasser  saeuft  und  stirbt,  het  ein  solcrer  den 

schaden  zu  ersezen,

Vi 

8'7 

Leber  den  Schanden  den  Yachbarsleute,  etwa  vom Vieh und 

Geziefer den  andern  erleiden,  und ueber billise  Verguetung 

derselben,  sollen  folze:de  bestimmungen  gelten: 

a)  Hat  einer  Rindvieh oder  Pferde,  die  ueber  die 

Binfriedigunsen  sprinzen,  und  sie  richten  in  eines  ardern 

Feld  Schaden  an,  s0  g0ll  wenn  sie  sich nicht  guetlich ver- 

gleichen  koennen,  vor  allen  Dingen untersucht werden,  ob 

die  Einfriecisz 

o> ung  der  Crdnung  zemaess,  und  fest  genvegt 

cebaut wer,  und  ob  nicht  etwa  das  naeher  als  6  russ  and 

der  Fanz  sterende  Yorn  das  Vieh  verreizt  hat,  anderseits 

ob  der  itisenthuemer  des  Viehes  cie  noethizen Vorsichts- 

174 

massreseln  sein  Vieh vom  sprinsen  zu  verhinoern  gebraucht 

hat  oder nicht,  stellt  sich  dabei  zur  Gewissheit heraus, 

Gass  er  durch  gemactte  Anzeize  oder  sonst  weiss,  dass 

sein  Vieh diese Untugend hat,  er  aber  die  noethizen 

Vorsichtsmassrezeln nicht  gebrauctt  hat,  ferrer  dass  auch 

z, 

Gie  Fenz  retelmaessig  gebaut war,  so  hat  er  nicht  allein 

den  Schaden  zu  ersezen,  sondern  auch  die  Unkosten  cer 

Reschauung  21  trasgen.  Sollte  cas  Vieh  so  schlirm  sein, 

dass  es  auch  durch  Vorsichtsmassregeln nicht  an  dem hinein- 

srrinsen  zu  verhincern  waere,  so  muvesste  solches  Vieh ab- 

geschafft  oder  eingesperrt werden. 

b)  Wenn der  Schaden  durch  Schweine  angerichtet  wird, 

so  soll  es  das  erstemal  dem  Nachbar  anzezeist,  urd  er  auf-

88 

gefordert werden  sie  einzusperren,  oder  sonst  Vorsichts- 

massregeln  treffen;  thut  er  das  nicht,  und  sie  brecren 

durch  eine  rerelmaessis  sebaute  Fenz,  so  hat  er  den  Schaden 

und Unkosten  zu  trazven,  der  andere  durch  sie  aber  nicht 

Pfaenden,  noch  viel  weniser  toeten. 

c)  Wenn  Machbarn ueber  das  pegenseitige halten  vom 

Geziefer,  keine  guetlicne  Uebereinkunft  treffen,  und  das 

Geziefer  des  einen  richtet  wiederholt  im  felde  des  andern 

Schaden  an,  ohne  dass  er  sich  zu  einen  suetlichen birsatz 

versteht,  so  soll  ihm  die  aAbdscraffureg  auferle7t  werden, 

oder  iedesmal  Schande-ersaz unc  Unkosten  zu  tragen haben. 

d)  Hat  jemand  stoessiges  Vieh,  so  muss  er  Yorsichts- 

massrezeln  treffen,  wenn cieselben  nicht  ausreicven,  muss 

solches  Vieh  abszeschafft,  und anserictteter  Schaden  ersetz 

werden, 

VII 

a)  Sollte  jemand beim Faellen  des  Holzes  oder  sonst 

wie  das  andern  Vieh  beschaedisen  oder  toeten,  so  hat  er, 

wenn  sie  sich nicht  smetlich miteitnander  verrleichen 

koemnen  den  Schaden  zu  ersezen,  iedenfalls  hat  er  die 

Fflicht  seinen  Nachbar ven  dem  Unfall  anzeilse  zu  machen, 

Das  Rindvieh  soll  im  Januar und Februar  lhiorcens  ein halnren 

Tact  einfgesnerrt  bleiben. 

b)  Sindet  jtomand  ein  todes  Vieh  in  seinen  Lard,  oder

89 

wohl  gar  nahe  an  einen  Viez,  so  soll  er,  wenn  er  das  Vieh 

kennt,  es  aem  ulgenthuemer  des  Viehnes  anzeisen,  und  der- 

selbe  hat  es  alsbald wemgzuschaffen.  Ist  das  Vieh unbexannt, 

so  soll  er  zwei  oaer  drei  ivann  Gazi  nehmen,  cle  es  mit 

bescher,  v.  cann  einsraben  ocer  sonst  wie  wersckaffen. 

c)  Boese  bissige  Munde,  cuerfen  nicht  ohne  Eeiss- 

korb  laufen,  auch  nicht  mit,  ohne  Seisskorb  autfs  klaeren 

genommen werden,  sondern muessen  an  der  kettern  hensen 

bleiben.  Die  Saeubeis  muessen von Jacobi  bis  Lezten 

October  einsesrerrt  werden,  oder  der  lkigenthuemer,  hat  cen 

Schaden  den  ste  anrichten  zu  tragen. 

VIII 

. 

Um  diese  gesezlichen  Festimmungen  Aufreckt  zu 

erhalten,  die  noethisen Anordnunscen  zu  treffen  Aufsicht  zu 

fuehren und  bei  vorkomrenden  Streitfaellen  schtiedsrichter- 

lich  zu  entschelden,  weaehlt  die  Gemeinde  durch  Stimmen- 

mehrheit,  nach  cer  Vorschrift  des  Staats  Gesezes  wegen 

Incorporierer  des  Kirchenzuts,  6  Trostees  wovon  der  Vor- 

steher und  xirchenpflescer  auf  drei  Jahre,  2  Kirchenraethe 

auf  zwei  Jahre,  und 2  Bevollmaechtigten  auf  ein  Jahr 

sewaehlt werden,  diese  Wahl  muss  jaehrlich  den  6  Januar 

stattfinden.  Dieselben  sind  fuer  ihre  Amtsfuehrung der 

Gemeinde  verantwortlich,  und kommen  ihnen  folgende  Rechte 

und Pflichten  zu.

90 

IX 

Dem  Vorsteher kormt  zu? 

a)  So  oft  es  noethig  ist  eine  Gemeinde  Versammlung 

zu  berufen und  zu  leiten.--Er hat  dabei  aufsicht  zu  halten, 

dass  keines  der  ordentlichen Glieder  der  Gemeinde  ohne 

triftize  Entschuldiguns wegbleibts;  er  hat  den  der  ohne 

triftige  Entschuldigung fehlt,  eine  ernste  Ermahnung  zu 

ertheilen. 

be)  Die  noethigen Geldbeitraece  vierteljfaehrlich 

einzucassieren und  zu  entrichten. 

c)  Bei  noethigen  Gereindearbeiten  die  Anordnuny und 

Bestellung der  Leute  zu  treffen,  und mit  lHuelfe  der bevoll- 

maechtigten  strenge  Aufsicht  zu  fuehren,  wer  ohne  triftige 

Entschuldigune wegbleibt,  soll  ernstlich ermahnt werden} 

Auch  soll  die  Zeit  auf  welche man  bestellt  ist,  genau 

eingenalten werden:--wiedrigenfalls  man nachzuarbeiten hat. 

ad) 

Bei  vorkommenden Streitfaellen mit  den bevoll- 

maechtigten  das  Schiedsrichterliche Amt  gensu  nach obigen 

Bestimmungen  zu  vervalten,  urd  die  Entschaecdigung  fuer 

etwaicen  Zeitverlust  dem  schuldigen Theil  aufzulegen. 

e)  Ueber  sonstigen  Zeitverlust und Unkosten  der 

Gemeinde  jaehrlich Rechnung  zu  stellens  damit  sie  ihm  auf 

elne  billige  und  vnassende  ‘heise  vergsuetet  werden. 

f)  Wenn  sich welche  bei  derzleichen Gelegenhneiten 

versuencigen und Hartnseckiz bleiben  oder  oefferntliches

91 

Aerzerniss  zezeben haben,  deni  Ffarrer  Aanzeilze  zu  machen. 

eb 

o] 

c 

S 

x 

Die  bevollmaecntigten  sind  in  obigzen  Faellen,  und 

sonst  wo  es  noetiz  ist  die  Genilfen  des  Vorsteners,  und  in 

siener Abwesenheit  ocer  bei  Verhinderung desselben,  ist 

abwechselnd  einer  von  ihmen  sein  5Stellvertreter,  dem  dann 

die  gleichen  Rechte und Fflichten  Zukommen,. 

XI 

Alle  diese  Bestimmnunsen  sind  so  lange  in Kraft und 

sueltiakeit,  als  ste  nicht  durch  einen  Geneinde  Beschluss 

mit  3/4  Stimmen  abzeschafft werden,  oder  abgeaendert 

werden.  Zusaeze  und  neue  Faragraphen  sind  gueltig  so  bald 

sie  von  der  JZeneinde  anzgenomnen  sind. 

Bei  Abstimmunzen werden die  Stimmen  nach  der  Zahl 

der anwesenden  gezashlt,  wer  also  nicnt  zugegen  ist, 

verliert  seine  Stirmme:--wofern  er  sie  nicht  bei  moeslichen 

2
C

raellen  schriftlich  einsendet. 

XII 

a)  Jeder  der  in  die  Geneinde  aufgenomnen wird,  hat 

fuer  seine  Person  (auser  den  20  zizsten  Acker  zur Vermenr- 

ung des  Kirchensguts  nach der Kirchenordnung)  25  Dolar  in 

>) 

die  Kircnencasse  zu  bezahlen. 

b)  Kauft  aber  einer  Lend von  einem,  der  den  20ten

 
92 

Acker  schon  davon  abzezeden hat,  s>  hat  der Xaeufer  nicht 

den  &Cten Acker,  auch nicht  den  20ten  Schilling  abzuseben, 

goncern  er  soll  nach  seinem Vermoervzsen  in  die  rirchencasse 

i 

bezahlen. 

c)  Will  ein unbekannter  oder  frember,  von  einem 

Land kaufen  in  der  Gemeinde,  so  soll  ihn  der  Verkaevufer 

Zzuvor  Aufmer'’ssam  mrchen,  auf unsere  Firchen  und Gereinde 

Crdning,  dass  er  sicns  zuvor  auch vorlesen  laesst,  oder 

dass  er  sich  auch  anschlies3en  will.  on.  oder wenn  er 

(der  Verkaeufer)  selber  besorgen muss,  dass  ihn  die 

Gemeinde  nicnit  aufnehmen  kant--so  soll  er  zwor  der  Gemeinde 

Anzeige machen, 

Den  es  xan  niemand  Glied unsere  Gemeinde  sein,  der 

Sich nicht  zur  Lutherischen  Confession bexennt,  oder  sich 

im  Bann befindt,.

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" 

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ROOM USE 

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Nov  20  '56 sik 

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MAY 24 1963 sj —__— 

DEC —6 1965 

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MICHIGAN STATE  UNIV.  LIBRARIES 

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