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THE GERNAN SETTLEMENT AT FRANKENMUTH, 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
Department of English

1953

tTHLntq

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 Bayrisch. However, in the last
fifteen years English has become papular to such an extent
that, perhaps, the next generation of Frankenmuth will
speak only English.

I wish to thank Dr. Anders Orbeok, Professor of
English at Michigan State College, for his aid in the
preparation of this work, and Mrs. Barbara Hurrell, who

prepared the typewritten capies of it.

31711-97

TABLE OF CCITEWTS
I. THE LUTHERAN BAVARIAN SETTLEKEETS
IN THE SAGIKAW VALLEYeeeeeeeeeeeeeeeeeeeeeeeeeeel

II. .” DEVELOPEENT OF FRANKENNUTH.....................20

k3 is
:1". a:
Lt) :1

III. CHURCH.........................................59
IV. THE SCHOOL.........................................53
V. SOCIAL LIFE........................................63
VI. ON THE SPEECH OF THE CONEUNITY.....................75

APPENDICES.........................................80

BIBLIOGRAPHYOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO000......95

CHAPTER I

THE LUTHERAN BAVARIAN SETTLEMENTS IN THE SAGINAW VALLEY

During the first half of the nineteenth eentury
Michigan deveIOped from a wild territory of virgin forests to
a state papulated largely by iamigrants living in small farming
communities and lumbering towns. The population of Michigan
increased from a mere 5,000 in 1810 to 300,000 in lShO. lost
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 saall fort at
Saginaw City in expectation of the coming land boon. In 1837
Saginaw City built its first public building, a combined
courthouse and school. However, by 1860 the town was in-
corporated with a papulation of 1,712 and boasted lumber aills,
general stores, churches, and schools. In addition to Saginaw
City, the Saginaw Valley region also had, by the aiddle of the
nineteenth century, five Lutheran Bavarian Settlements:
Frankenmuth, Frankentrost, Frankenlust, Aaelith, and Frdkenhilf.

Michigan's most thickly papulated area in the 1830's
was washtenaw County. Ann Arbor, vying for the seat of the

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

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SAGWAW "a”
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saw-we

 

 

 

 

 

 

 

 

 

FLINT

SAGINAw VALLEY
REGION

——cz

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, 1833.1
That same year Schmidt organized two congregations:
the Salem Church in Lodi township and the First German Evan-
gelical Society of Scio. 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.2
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 ISHO's, but it received little support from his fellow

 

1Theodore Graebner, Church Bells in the Forest, 23—2“.

2Warren Washburn Florer, Early Michigan Settlements, I,
11-13.

h

caow.

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.3 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 area.

In the 1830's and 18h0's another’pastor, Friederich
Wyneksn, was doing mission work similar to Schmidt's from his
own base at Fort Hayne, Indiana. lyneken was disturbed by
what he termed the godlessness of the German immigrants in
America who lived in sparsely scattered settlements and either
practised 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 Nothschrgi,

 

3Ibid., in.

in which he described the lack of Lutheran ministers on the
frontier to baptize and instruct the German immigrants.u

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 32333 Indianer. A set of this Journal
reposes in the library of the Wartburg Seminary at Dubuque,
Iowa, and a few numbers of the Journal are reproduced in
facsimile in Early Michigan Settlements, Vol. II, by W. W.
Florer.5

Johann Konrad Wilhelm Loehe (1808-1872) 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.

 

“Elfianuel7'A. Mayer, Geschichte der evan elisch—
lutherischen g3. Lorenz-Gemeinde, 9; Th7eodore7 GraeEner,
Dutfieran Pioneers II. 253 Bavarian Settlements g; 223
3a Inaw VaIIe , 7; gives a facsImIIe o? the EIEle page of
the first American edition of Wyneken; Nothschrei, which
reads, Die Noth der Deutschen Lutheraner in Nordamerika.
Ihren GISEbensgefiBEsen In Egg Heimath,ans'lerz eIe t.
Erste AmeriKénIsche‘AquEge. PItEsEurEE? DrucEere? der
lutherischen Kirchenzeitung, 1844.

 

 

5Florer, 30~52. Hereafter referred to as Kirchliche
Mittheilungen.

From this rural pulpit he became popular throughout Bavaria as
a preacher, and nobleman and peasant alike came to his church
to hear his sermons. In 1840 Loehe began training men for
mission work in America at his parish, and his zeal for this
proJect soon spread to Hanover and.Mehklenburg provinces,
where societies were organized to provide the necessary funds
to train and send pastors to the new World.6
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.7 Loehe's idea for
Christianizing the Indians was that Lutheran settlements in
America would become themselves centers of missionary work
amcng 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 eould administer to

the spiritual needs of the emigrants and also carry on

missionary work among the Indians.8 Loehe discussed his plan

 

6Graebner, 18-19.
7Mayer, 9 e
8Graebner, 30.

with Lorenz Loesel, a servant in his household.9 Loesel recruited
a group of peOple living in Rottstall and the Altmuehlgrund
near Nuernberg who were interested in emigrating.1° The only
thing lacking for this group was a leader.

The man chosen by Loehe for this role was Friedrieh
August Crasmer, who for a short time had lived in Loehe's
house some years previously. Craemer was a highly educated
man. He was a graduate of Erlangen University, where he studied
modern languages. In l8hl he was a tutor to the son of the Count
Carl von Einsiedel. 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 Oxford.11 A pious man, Crasmer did not find the nationalism
at Oxford compatible with.his Lutheran faith. He had become
interested in mission work through reading a copy of lyneken's
Nothschrei, and when informed by his younger brother of Loehe's
plan for colonization, he offered his services. Cracmer arrived
at Heudetteleau in the autumn of 18k“ to make preparations with

Loehe for the mission colony.12

 

9Mayer, 19
10Centennial, 0ne Hundred.Years of Grace, g3. Lorenz
Evangelical LEtEeran—Ufiurcfi, FraEenmutE:”lIEEIgan, 35. Here-
er re erred to as Centennial.

11Graebner, 30-31.
lemer, 15o

The financing of this missionary venture was supplied
by donations from a group of wealthy people in Hecklenburg.
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.13
The name chosen in advance by Loehe for this settlement was
Frankenmut, i.g., the Courage of the Franks. The early
spelling of the community, as Greenholt's dissertation shows,
was without the‘h.1u Only once is the h spelling used in
Florer's reproduction of the Kirchliche.Mittheilunggg.15
The 'Gemeinde Ordnung' of 1898 also uses the spelling without
2, but the revision of the "Gemeinde Ordnung' of 1852 uses
the spelling‘ggankenmuth.16 But, however spelled, the name
continued until well after 1900, to be pronounced‘Afraqksnmugz
and is still so pronounced by many people of German extraction

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

 

13Graebner, 33.
1'“Homer Reginald Greenholt, A Study of Wilhelm Loehe,
n

His Colonies and the Lutheran Missihns __ th? Sa Inaw VaIIe
o? MIchI : unpuhIIshed doctoraI thesis, UthersIty o? ChIcago,
37s

15Kirchliche Mittheilungen, 18h6, Nro. 6, section 8.

16"Gemeinde Ordnung der Gemeinde Frankenmut' in Florer,
II, 10-20, in facsimile. Hereafter referred to as IGemeinde
Ordnung, 1898;ll "Gemeinde Ordnung der Gemeinde Frankenmuth,‘
Flores, I, 99-108. Hereafter referred to as 'Gemeinde Ordnung,
1352.

second pronunciation‘Ztrm7kenmu57 developed along 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, 18h5. 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 Neudettelsam. The group that Craemer led was
composed of one married couple, Martin Haepel and his wife,
Margaretha, nee Leinberger; four engaged couples: Johann Conrad
Usher 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.17

On April 20 the Carolina, carrying this band of
colonizingumissionaries, 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.

 

17Centennia1, 36.

10

This first group of Loehe's colonists arrived in New
York City on June 8 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.18

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. Prom 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 Case 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

 

18Graebner, 3h.

11

acre. 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 peeple of Mecklenburg had provided for this
missionary venture.19 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.20 Naturally,
Craemer wanted the new settlement to be planned according to
German farm communities, with the farmers living in a group
around the church. Pastor‘Auch advised him that the American

way, i.g., each farmer living on his own land, was more

 

19Kirchliche Mittheilungen, 1845, Nro. 11, Section 25.
20Graebner, 89. See also Appendix I.

12

suitable for them. The settlers accepted Auch's advice,
though against Craemer's wish. In the Fall of 18#5 the
settlers began constructing their own log cabins on their

allotted land.21

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 185n.22

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 1896 eleven children were
staying at the mission house,23 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.2u

 

21Mayer, 30.

22M. A. Lesson, History 25 Saginaw Count , Michi an, 837.

23Mayer, 36.
euKirchliche Mittheilungen, 18h9, Nro. 3, section 6.

13

The second group of immigrants from Germany sponsored
by Loehe arrived at Frankenmuth in May, 1346. They were
farmers and tradesmen from Rottstall, Altmuehlthal, and Anebach
in Bavaria.25l 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 soulsmn,
purchased their lands directly from the government. The village
began to form around the dam of the saw mill, about a mile from
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 each 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 $u,000 among themselves
for the purchase of lands, which was sent to Craemer in

l'rankenmutii.26 Pastor Graebner recorded his account of the

 

25Mayer, #3.
26

Graebner, M2.

11!»

Journey and the settlement in Die fraenkiechen Colonien des
Sgginaw Thales‘;g Staate Michi , which, unfortunately,
has never been printed. Theodore Graebner, who has had access
to this unique capy, quotes some of this manuscript in Church
Bells $5 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 remaig

there and comfort them in the moment of death. 7

The site chosen by Craemer and Graebner for Frankentrost

was about seven miles northwest of Frankenmuth. At that time
government land cost 01.25 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. , #247.

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. . . .
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15

All articles of food had to be carried as also
iggirtghzopgodgcggagi.Bgeir hands which they

Today this farm community has around two hundred
peeple, 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 18u8 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.29 Ldke Frankentrost,

 

281bid., #6.
29Graebner, 5h.

16

this village has never develOped. Today it has a few hundred
’inhabitants 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 1848 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.30 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.31 Koch later wrote
a travel guide for German emigrants, 2;: Deutschen Colonien
3.5 933 M3 Egg Saginaw-Flue“, a capy of which reposes in
the Hoyt Library of Saginaw, Michigan. Today Amelith is a
hamlet, having only a church, a few stores, and homes.

3°Edmund p. Gremel, 5 Century 2_f_ 95223, 5.

31John Andrew Russell, The Germanic Influence $5 the
Making 93 Michi an, 339-340. "" '—

.lo-o—--

-_ v

17

In 1848 Sievers purchased 1,592 acres of land four
miles west of Frankenmuth from monies gained by selling some
of Frankenlust preperty.' The plan was deve10ped 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 forrmarriage
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.32 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 aid each other

 

32Graebner, 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 iso-
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
services. 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 close 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.pe0ple 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 group.

CHAPTER II
THE DEVELOPMENT OF FRANKENMUTH

A self-sufficient and until around 1940 an isolated

1 The

community was the ideal of the Frankenmuthers.
nearest railroad to the village is at Gera Junction, five
miles away. 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 source 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

 

1 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."2 This statement would almost hold true until
1937. In 1906 E. W. Gallagher, a merchant in Bridgqport,
Michigan, was invited to the community to start a village
newspaper. His family was probably the first non-German
speaking one in the village and the only one for the next .
thirty years. 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 community.

The town has never produeed many professional men
with the exception of parochial school teachers and
ministers. Russell names Jacob Meyer, professor of German

aRussell, 337s

22

and the Structure of Sanscrit at the University of Chicago,
as the town's greatest contribution to learning.3 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 practice 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 German-
Lutheran heritage from Saginaw.

Outsiders living ih the community at the present time,
estimated at about one hundred, are mostly employed in
technical capacities at.Universal Engineering or Franken-
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

laborers. This seems to be the greatest influx in papulaticn

 

31bid., 23o.

4‘

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 1848 and its revised
form of 1852. This is a remarkable document to have been
penned by a group of immigrant farmers and mechanics.4
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‘I is to
eliminate any need for civil court action (‘bei uns [Io37
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,‘;‘g., the school

 

4 See Appendix II.

5'ceneinde Ordnung, 1852," Section v. All further
discussion of the I'Gemeinde Ordnung' will concern this revision.

65eotion II.

24

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 Lutheran 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.7

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 hbeent 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.

e) He shall notify the peOple concerning the necessary

community work and assign them wherever needed, and with the

 

73ection 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.

c) 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 pastor.8

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 church. 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

court.

 

8Section IX.

26

The township of Frankenmuth was incorporated in 1854.
That the area included in the township involved some farms
owned by pe0ple 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 nonu
German speaking pe0ple.9 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 council. The population for
Frankenmuth since its incorporation has been as follows:

1904 1910 1920 1930 1940 1950
633 693 825 925 1100 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 seems
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

 

9Leeson, 838.

27

swung the isolationist vote to the Republican Party. The
promise of the ropeal 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.10 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 occasionally
there were flag demonstrations in the village. However,
during World War I the people of the village bought $250,000
worth of Liberty Bonds.11 During World War II, however, few
pe0ple doubted the patriotism of Frankenmuth, although
from time to time the FBI was notified of alleged subversive
activities. 0n.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

 

lo'Success of Frankenmuth Attained by Hard Work,“
Michigan Tradesman, no. 3309 (October 29, 1952), 3-4.

11Russell, 338.

28

window display of war souvenirs sent home by service men
overseas.12 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
records. All township and village records from the very
beginning have been kept in English. 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 11 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 them,

 

1‘2“FBI Investigates," Frankenmuth News (April 26, 1945),
1301, 001e 1e

29

because 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
Frankenmuth Brewery, Opened after the repeal of prohibition,
have expanded their business output in the last fifteen
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.13
Xén 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 partiehis 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
abcut_thihhIgh—thhhh—hhlhhhlhhhphhtn is that the final [E57

as in Gay: is pronounced, as almost everywhere by Germans

in the Saginaw Valley, as [147. However, a few of the

soldiers from the village were used as interpreters during

World War II. 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 St. Lorenz Lutheran Church, Frankenmuth,
Michigan,I 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 comprehend church
literature. ‘

Because of its many small factories and 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 l929-l938.1u This full employment means
that there are no peace time enlistments in the armed services
by the young men. 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. 0n
the other hand, no one has ever applied for draft exemption
on the grounds of conscientious obJection. During both
were 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

 

11"Lawrence MoCracken, 'Town EnJoying Healthy Boom.
Bank Unable to Find Any Borrowers,‘ Detroit Free Press
August 7, 1938), p.8, col.7-8.

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 Case 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 Hubingere 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, cookies,
and pies.15

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

 

15“Success of Frankenmuth Attained by Hard Work,”
Michigan Tradesman, No. 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.16
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.
McNiven'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‘gggg, which

prints a weekly newspaper and also does Job printing. The

 

16"Aunt Maggie,‘ Michigan Tradesman, No. 3309 (October,
299 1952): 7-

raw-oh, -. -

-nw

 

34

Frankenmutheflggg 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
‘Nggg has never complied. Mr. Gallagher knew no German.
After 1930 the editorial post was handled by Gallagher's
son. 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 N333 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
financing. It produces machine tools and employs some
400 people, many from neighboring towns. Frankenmuth
Brewery has grown from a small pro-prohibition plant to a
modern large industry employing over 200 peOple. It sells
beer and Old English Ale throughout Michigan. 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
brgwery 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 village
clerk. Only the brass rail and the tape were removed from
the building for this change.

The Feuer Unterstuetzung Verein was organized in 1868
by a group of citizens. It was reorganized in 1941 and is
now the Frankenmuth Mutual Fire Insurance Company. It insures
buildings throughout the Saginaw Valley, and true to the
'Gemeinde 0rdnung,' has never been involved in a law suit.
The Frankenmuth Mutual Auto Insurance Company was organized
in 1921. It serves auto owners in the Saginaw Valley. Its
business reputation is equal to that of the fire insurance
company. These companies, like all businesses in Frankenmuth,
do not limit their associations only to Lutherans.

Lorenz Hubinger, Jr. 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.17 The Frankenmuth State
Bank, affiliated with the Bank of Saginaw, was founded in
-l910 to alleviate this sugar bowl saving system. Its
officers are members of the community. The bank's resources
are over $8,000,000.

Although the Lutheran Church has never forbidden its

members from seeing movies and does not have an official board

 

17Russe11, 33s.

35

brewery, the building now serves as the office of the village
clerk. Only the brass rail and the taps were removed from
the building for this change.

The Feuer Unterstuetzung Verein was organized in 1868
by a group of citizens. It was reorganized in 1941 and is
now the Frankenmuth Mutual Fire Insurance Company. It insures
buildings throughout the Saginaw Valley, and true to the
'Gemeinde Ordnung,I has never been involved in a law suit.
The Frankenmuth Mutual Auto Insurance Company was organized
in 1921. It serves auto owners in the Saginaw Valley. Its
business reputation is equal to that of the fire insurance
company. These companies, like all businesses in Frankenmuth,
do not limit their associations only to Lutherans.

Lorenz Hubinger, Jr. 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.17 The Frankenmuth State
Bank, affiliated with the Bank of Saginaw, was founded in
-l910 to alleviate this sugar bowl saving system. Its
officers are members of the community. The bank's resources
are over $8,000,000.

Although the Lutheran Church has never forbidden its

members from seeing movies and does not have an official board

 

17Russell, 338.

36

of censorship, the cinema is considered as a possible

source of corruption. 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
still 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 successful 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, Egg‘being the heart of
Frankenmuth. 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
descendents. All of them are prosperous, and many a farmer's
estate in the township is worth over 830,000. 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, etc., the love of complete

37

independence and a desire for isolation still persists. 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
fortthis 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 money. 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 villages. 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 so. 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 costs 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.1

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. W. 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,I and Luther's Small Catechism in their own
language.2 It is reported that at the seventy-fifth
anniversary in 1920 of St. Lorenz Church of Frankenmuth,
Phillip Gruet, a seventy-three year old Indian, one of the

early converts to Christianity, delivered a short address to

the congregation $5 gatem Dgutsc .3 The church records of

 

1Ludwig Ernest Fuerbringer, §Q’Eventful Years, 23.

2FriedrichAugust Craemer, “A Report on the Mission
Colony at Frankenmuth, Michigan, Lutheraner, V, (September
12, 1848), 3. Re roduced in transIatIon In H. O. A. Keinath,
Documents 2;ߣhg_iutheran Church, 40.

3Horrmsn, 47.

I.

-w—.-

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 successors.” Today the only reminder
which the community has of its original purpose as an

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

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 1847 there developed a controversy in
the organization on some doctrinal points and the forming of
mixed congregations, 3.3., 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 preposed forming a new synod with Pastor Wyneken in
Fort Wayne, Indiana.5 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 not at Chicago with some German Lutheran

 

I"Graebner, 73.
5Florer, II, 5.

1V

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 successors.“ Today the only reminder
which the community has of its original purpose as an

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

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 1847 there developed a controversy in
the organization on some doctrinal points and the forming of
mixed congregations, 1323: 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 preposed forming a new synod with Pastor Wyneken in
Fort Wayne, Indiana.5 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

 

”Graebner, 73.
5Florer, 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
doctrines of faith as set down by Martin Luther, and
especially that they follow the precepts of the Unaltered
Augsburg Confession.6 Today one may see on most corner-
stones of most of the Missouri Synod churches the name of

the church followed by $5.93, g.g., Holy Cross Evangelical
Lutheran Church, U.A.C., the abbreviation for the Unaltered
Augsburg Confession.7 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 synod. 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

 

6"The First Constitution of the Missouri Synod, 1847,.
reproduced in translatiOn in Keinath, 35-36.

7 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. L. Neve,

Stor and Si ificance g; the Au sbur Confession, 87-96,
states—that the differences are mInor.

 

s.

 

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 students of the Missouri Synod become can-
didates for the ministry upon graduation from the seminary.
Once they are installed in a church, $.3., have a permanent
position as a clergyman, they assume the title of pastor or
reverend. Installing may be done by any pastor in the church.
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 Churche-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 "papery,“ while the Missouri Synod lost all hope of

“3

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 bishOpe 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.8
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.

 

8Loehe, 'Farewell Letter,‘ reproduced in translation
in Keinath, 50—53.

44

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 ill health,
J. A. Huegli was called to assist him in 1857. Huegli re~
maimed there only one year and then moved to Saginaw, and
in the same year Roebbelen resigned and returned to Germany,
where he died in 1866.9 In 1858 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 1830. 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.lo-

Fuerbringer's son, Ludwig, was called to assist him
in 1885, 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

 

9H0fmn’ 11.

10Portraits and Biblio ra hical Record 2; Saginaw and
Ba: Counties, MIchIgan, Smgng.

e"

o.

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 St. Louis.
In his book'gg Eventfu1.Ygg£g Fuerbringer describes his
pastorate in Frankenmuth. 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 Bayrisch. 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.11
In May, 1893, 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 1953.12
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 there. He emigrated to America

with his family at an early age and was graduated from

Concordia Seminary, Ft. Wayne, in 1880. From 1894-1900 he

 

11Fuerbringe r, 153-161.

12"Men from Missouri,‘ Time, LXI (April 27, 1953),
80’81e

46

was assisted by his father, Rev. August A. H. Mayer.13 The
elder Mayer, educated in Germany, was nearly seventy-six
years old when he came to Frankenmuth.

On Christmas Day 1900 Rev. Henry Voss was called as
assistant pastor to Emanuel A. Mayer. Voss was born in
Mecklenburg, Germany, in 1860. He received his early
education there and his theological training in.America.1u
In 1931 Rev. A. 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 Church. Upon the death
of Emanuel A. Mayer in 1940, his son, M. E. Mayer, assumed
the office as first pastor to the church. 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
English.

Although the separation of church and state is one
of the main precepts of the Missouri Synod, in a community
like Frankenmuth where all are of the same faith, the

minister's advice is occasionally sought in what would

 

13Mills, 11, 309.
1“Ibid” 309.

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 parishioners. 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.

Lesson, in his History‘gg Saginaw Count , Michi an,
gives an interesting account of the authority of the ministers
in Frankenmuth during the early days.

Durin the [Civil war the people of this town-
ship Frankenmut_ adopted a novel way to fill

their quota. The town is a German settlement;
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 go. He read their

names and told them they or their fathers

must go. Every one of them enlisted instantly,

and were musterei into the 3lst Regiment

August 27, 1364. 5
How true this story is 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 quota of the Civil War.16

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 members. 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

 

15Leeson, 839.
16Mayer, 90.

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
excommunication. 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 music. The title
is 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
it 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.17 Finally a choice was given of either

 

1Mayer, 86.

50

private or general confession, i.3., silent confession before
the service. As late as 1920 private confession was available
to the members of St. Lorenz.18 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 01d
Cemetery of St. Lorenz, the New Cemetery of St. Lorenz, St.
John's, and a public cemetery. In the Old Cemetery, used
mainly until 1880 at which time the new church was built,
there were no family plots. 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
usually 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 plots. 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.19 I saw only a few markers

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

 

18Hoffman, 13.
19Ibid., 15-17.

51

either single or family plots. In the cemeteries of both
churches only members of the congregation may be interred.

It is 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
a special fund which provides financial aid for any needy
ministrial student or future parochial school teacher from
the congregation.

Not much information is available on St. John's Church,
which was founded in 1880. 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 Synod. Shortly after the mission
moved into the village and became St. John's Church, it
Joined the Wisconsin Synod. Both Synods, being members of
the Evangelical Lutheran Synodical Conference permit St.
John's and St. Lorenz to associate with each other in religious
affairs. St. John‘s is small, having around 600 souls
compared with St. Lorenz's 2771, and does not support a
parochial school, but church members usually send their

children to St. Lorenz school for a Christian education.

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,
$.2., 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 19#8 attendance was 896 at German
and 402 at English.20 Today attendance at both services is
about 800 each. 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. lorenz 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, 3.5., orch,{tggggh§ll,
villa e, public school and garden s ot, while the centennial
book (1945) is in English and uses only three German words,
Altsitz (the old home), Konfirmandenhaus (confirmation house),

and Pfarrer (pastor).

 

20'State's 'Most Patriotic Town' Still Speaking German,“

Detroit News, News Pictorial (August 5, l9h5)‘ col.l, lOull.
Also "Bulletin of St: Lorenz Lutheran Church, Fourth Sunday

after Trinity (June 20, 1998).

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 schools.1

The parochial school teacher in Frankenmuth ranks
second only to the minister in commanding respect. His
title is teacher and married teachers are provided
teacherages for their families. This respect for teachers
is 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 requirements. 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 J. L.
Flessa (1846ul847), who assisted Craemer with some of his f
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 students.2 The school
building was probably near the village.

In 1858 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

 

2Mayer, 96.

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.3 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
years. 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 cpen 180 full days, the
parishioners considered this to fulfill the state require—
ment. The salary of about $300 a year was paid half with
community taxes and half with church funds. The first
objection to this arrangement by state officials was voiced
in 1895, but not until 1903 was there a separate public
school building.

 

31bid., 97.

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. 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 SCHOOLn-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 H. Barthel.
It assumes that the school is in session five days
a week, six hours per day. 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
3. Those who can read neither correctly nor readily
Monday

9:00~10:l5 A.M.
Morning devotion. Then religious instruction
according to Lutherflg Small Catechism.

10:15-11:00 A.M.
Bible reading for the first class. Penman-
ship for the second and third classes.
Note: After the reading, the teacher lets
the children relate what they have read.
Similarly, the second class is questioned
on the reading.

ll: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.

57

1:OO~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.

2:00-3:00 P.M.
Arithmetic for all children.

3:oo~4:oo P.M.
English combined with German language lessons.

Close with.prayer.

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 lesson.

Tuesday
Same as for previous day.
Wednesday

9 300-103 30 Me
Morning devotion. Then Bible History
according to HuebnerK! Histories com—
bined with reading of this HIsfory by
first and second classes.

10:30-11:30 A.M.
First class: German language
Second class: Penmanship
Third class: Reading

ll:30~12:00 M.
First class: Continuation of previous period
Recitation by second and third classes

1:00-02 :00 P.M.
Arithmetic for first and second classes;
reading for third class.

2:00-3:00 P.M.
General topics with all classes.

3:00—4:00 P.M.
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 book.

Friday

In the morning, same plan as for Wednesday,
except that in Bible History the class does
not read. 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 pre-
paration for Sunday, the epistle and gospel
lessons are read by the first class.

Close with prayer.“
Ludwig Fuerbringer relates that much of his education
at Frankenmuth-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 English. 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.‘5
Since Cantor Riedel never learned to speak English,
the school in the village, founded in 1868, divided the
students into two groups, one group studying in English under

one teacher and the other in German under Riedel. History

 

“Reproduced in translation in Keinath, 59-60.
5Fuerbringer, 23.

59

and geography were usually in German, but arithmetic was
taught in English, for as the village sage puts 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, i.g., learning Luther's Smell Catechism,
were taught in German.6 This condition prevailed until
about 1937 at which time religious instructions were offered
in either language. As late as 1943 some religion was still
taught in German.

I The instruction of German became voluntary with the
introduction of English religious instruction. 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, 5.2., the Ten Commandments, Apostles Creed, etc.,
with an explanation of each one. It also gives an explanation
of the sacraments of the Church. The second half of the
book contains about five hundred Bible verses which document
the articles of faith.

60

pupils studying it are the children of parents who say,
'Mein Kind soll Deutsch 1ernenl' 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 conn
solidated 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 men. The building includes a gymnasium, cafeteria,
auditorium, and music room. Physical education and music
are considered important parts of the curriculum, the choir
having seventyufive pupils. School buses, owned by the school,
transport the country children to and from the school. 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
course.

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 meets

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 industries. Some continue their education at

62

church colleges or public institutions; most are boys who

study engineering, agriculture, or business administration.

CHAPTER'V
SOCIAL LIFE

Family and social life in Frankenmuth centers mainly
around the church.1 Although the father is the head of the
family, he is bysno 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 weddings. 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 Frankenmuth.

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 Smell Catechism
by memory. 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 money. 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 pre-marital

65

privileges, it is considered a solemn vow which should not
be broken. There are no particular age requirements for
marriage different from those of the State of Michigan.

Most couples are married between the ages of twentyuone

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 hotel. 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 Ordnung, 1848,' which has fiftyuone
names, twenty—five of the Christian names were Johann;

Q2233 is a weak second with six.2 The “Gemeinde Ordnung,
1852," was signed by eighty men; fortyuthree were named
Johann and fifteen Q3233, including one initial 9 and
one abbreviation, 9335.3 The Civil War draft list shows

 

2“Gemeinde 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.gghn and
sixteen with George.” The most pOpular middle names on

these lists are 95253 and Michael. gghn 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 £222 appears only once and George three times

as Christian names. Harold leads the list with nine, Arnold,
Norman, {3325, and H253; each appear four or five times.

The only Germanic spelling of this list is Lorenz, Helmuth,
and Ludwig.

Until about 1890 a child in Frankenmuth took his
eponscrs' first names at baptism as his own first and
middle names; therefore two or more children in the same
family could have the same first name. This practice seems
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 sponsors. 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 L» Krafft family we find Anna Margareth,

Anna Barbara, and Anna Marie, all sisters.5

 

1"Civil War Draft List is in Florer, II, 55—59.

5Leeson, 843.

57

From this confusion of Christian names there developed
sets of nicknames which.pe0ple used: Elisabeth, Lis and
Lisle; John, Hans and Hunnie; Thomas, Dome and Domele;
Frederick, Fritz and Fred any; George, Gor and Gergle;
Henry, Heiner; Marie, Marele. 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 13 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 B22231:
for me when I was a boy. In the days when there were few
Christian names to choose from, one would refer to John
Schmidt as the Schmidt's John to avoid confusion as to which
of the many Johns in the conversation was meant. Pastor
Ottomar Fuerbringer was notable for knowing every one of his
parishioners by his baptismal name as well as by his nick»
name.6

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

 

6Mayer, 81.

68

requirement may be relaxed somewhat in cases of the
mentally retarded, 2.5., people with 80 I.Q. As seen
above the Frankenmuthers value the Christian education of
the young second only to the function of the church.

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 members. He continues that many homes have fine
libraries of devotional and other literature. “In Luthers
Schriften, Walthers Pastorale und 'Rechte Gestalt' sind
manche wohlbeschlagen.‘ The periodicals which Dr. Mayer
recommended for reading are Lutheraner, lghgg,ggd‘flghgg,
Synodalberichte, Missionstaube, Kinderblatt, Kranken 32g
Waisenfruend, and Deutsche Freikirche.7

Mr. Edw. F. Rolling of the Concordia Publishing House,
St. Louis, Missouri, informs me that all of these Journals
have been discontinued except Lutheraner. He gives these
dates as to which time the other Journals discontinued pub-
lication: _L_.el1_r_2 and £33133, 1929; Missionstaube, 1933;
Kinderlgnd Jugenblatt, 1938; Schulblatt, now in English, the
change occuring many years ago; Evangelische Lutherische

Freikirche was published in Germany and went out of print

 

7Mayer, 86‘87e

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 ago. 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 pe0p1e 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 is interesting to note what this environment of Franken-
muth can do. 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 I‘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'ébgng
2235. 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 congregations. 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 steppingustones 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 porn
formed by unmarried couples. 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 alcholic
beverages is permitted in moderation by the Church, likewise
card playing, but not gambling in any form.

The most popular festival of the community is the
Kinderfest, the children's picnic of St. Lorenz Church,
which is held once sash 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 hymns. 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

72

the children have been carried by automobiles, rather than
by wagons, in the procession from the town to the grove.8
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-town parts of Europe, and had a
special relief proJect for the peOple of Neudettelsau,
Germany, the town from which many of their ancestors left
Europe.

8Hoffmann , 38 .

73

St. Lorenz Church has three choirs; the Concordia Male
Choir, a mixed choir, and a treble choir, in addition to the
children's choir. 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 music. 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). The dramatic club produces one or two
plays a year, usually comedies.

_Both churches in the community have a men's club
(called a band 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 evening. They also are engaged in
various activities to raise funds for the Lutheran summer
camps, which many of them attend. The men's clubs of 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 English. 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 clubs.

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.1 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 High 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 seventyufive; Es was ganz brown von die
iron; Ich werd' ihn schau'n wo die timberland is; Ich glaubt'
it was etwas anders; Ich mocht' one egg doch; Mein car tu'
nit starte.

Surnames on the I'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.

75

that the umlaut is now replaced by an 3, as 5523; has
become Loesel and Nflchterlein, Nuechterlein.2 In some
cases, however, an Anglicized pronunciation has develOped,
3.5., Bernthal is pronounced with either a £7 or E7,
Loesel with either an [E7 or [37, and Knieling with either
a [£57 or‘[§7. In the village one may hear either the
German or Anglicized pronunciation of the church, St.
Lorenz, [Iofrentg7 or‘AIcrsng7 and even the name of the
town itself, flmqkanmqgt] or flruquaj. Names as
common today as they were one hundred years ago are ngt,
Loesel‘ZIesqg7,.Haubenstricker‘Afiaubanftrxksg7, Nuechterlein
[Hypterlezn , Fischer flzfag7, Bernthal fierntal],
Bierlein fit’:r131337, Schriefer [fri:fsg7, Trinklein
[t'rrnklexg7, and £23.33 [Fat _s_7 or [wad-g7.

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 33,223.13353.
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)
it. .A common expression among the Bayrisch speaking peOple

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

 

2"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."3

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? (125 is a common way to end a question); Come
here once, I want to tell you something; and in the
Centennial is found “3% acres were purchased of Mr. Edwin
Bierlein to enlarge the new cemetery.'u Taverns are always
referred to as 2323 ardens, although the taverns in the
village have signs designating them as taverns. An 2223 is
usually referred to as 22233, but the younger generation
usually pronounces it Tgngi. 93;: is used for both genders
instead of fellow or kid: 'Where was you guys last night?“
233 is heard, but la or Jg is is very common. Sentences

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

 

3Fuerbringer, 152.
“Centennial, 39.

77

still here yet?” A bit incongruous to this mixture of
languages is the “Gift ShOppe'I 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 £27 with £7: flusiq, way, and 57
with (£37: liar, wsn, wafi7, the latter general in the
Saginaw Valley regardless of racial background.

[i7 has four variations: fast, Get, det, ta37.
16:12.99, etc.,] are the usual pronunciations of the more
educated people, the minister who is a native of the village,
and those on Main Street who come in contact with the

guests of the hotels.

 

78

[E7 becomes voiced in E7 combinations and is also
voiced finally; 5,957 think, and we find
flrchanmut, 'fraqganmut, 'fraer) kanmu397 as the
pronunciations of the natives for their village.
@grg] acres, [peggeks] pancakes.

_/§_7 is not often confused with _/'§7 except in consonant
combinations: [5518137 slice, [z'e'mal] small,

139 'mog7 smoke.

E7 usually remains [237 when initially in a word or finally,
but the lips are pressed together more than
normally; otherwise it becomes _/§7: fiétby people,
like l¢9mb._2|;7 example.

[:7 often becomes E finally: [garter-l7 garden, @1627 glad,
[Bent] bend, [Bert anta£7 bartender.

E7 finally is pronounced E: [5637 that, [Eatg7 bet,
l§§7 is often substituted in consonant combinations:
fla’wenti7 twenty. 57 is also confused with £7:
[I'mndad] wanted, [5231] bought, fistgy water.

E7 becomes [33.73 £3}:er cherry, fi3¢r£7 church.

[€17 becomes E7: [2117 edge, @‘rjtjnal'?’ original,
@327 Job.

fl initially the lips are pinched in the closure. It is
seldom confused with @7 in the initial syllable of
a word, but often initially within a word: [hospin7

husband, [bepj] baby.

79

[£7 finally is E7: @id lazy] meat loaf, ZEAV£7 coffee.

[:27 has three pronunciations: [57, 57, £7; fies, fAS, va._s_7.

, /v/ has three pronunciations: [Find], leIt)‘, leJltL7,
56157 five, £27 of.

1.

2.

3.

4.

5.

80

APPENDIX I

SELECTIONS FROM THE CONSTITUTION
OF THE FRANKENMUTH CONGREGATION - 1845

This I'Kirchenordnung" is the work of Pastor wm.
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.

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 g3, but because, it
agrees with the WOFH'ET C33; not merer 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 exclusively. 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.

6.

8.

9.

10.

11.

12.

13.

11+.

15.

81

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 election.

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

four. In case of a tie vote, the president of the
synod decides the matter.

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 ended.

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.

82

28. 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.

30. 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 him.

40. The occasional emoluments shall be paid as follows:
For a baptism in church .50
For a home baptism in congregation 1.00
For a home baptism outside of congregation 2.00
For a confirmation 2.00
For a marriage in the church 1.00
For a wedding sermon 1.00
For communion of the sick .50
For burial with commitment 1.00
For burial with address at grave 1.50
For burial with sermon 2.00

43. Each colonist will designate a piece of his holdings
as church property.

48. The pastor is in charge of this church prOperty.

70. In our congregation no one can enter a mixed marriage.

81. Our pastor receives the Lord's Supper our of his own
handfi e

86. We have earnestly resolved to instruct our own children.1

 

1Reproduced in translation in H. O. A. Keinath,
Documents 2; the Lutheran Church, 29-31.

 

85

APPENDIX II

Gott ist ein Gott der Ordnung

 

Gemeinde-Ordnung

 

der

Gemeinde Frankenmuth

Da es der Wills des Herrn ist, dass Alles ehrlich und
ordentlich zugehen soll, die Gesetze disses Landes aber! den
einzelnen fuer ein streng geordnetes Gemeindeleben wenig
beschraenken, so sehen wir uns gedrungen, folgende Gemeinde
Ordnung unter uns aufzurichten, durch welche wir uns jedcch
keineswegs der Cbrigkeit entziehen, Sondern nur vermeiden
wollen, dass nioht jeder uns nach Willkuehr 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 gefallen,
da 33 hier braeuchlioh ist, dass Nachbarn unter sich SOlche

freiwillige Uebereinkuenfte treffen.

II
Da jedes Glied der Gemeinde, an den Lohlthaten des
Gemeindelebens Antheil hat, so ist auch jedes Gemeinde Oder

Kirchenglied verbunden, nach seinem Vermoegen an den Lasten

84

der Gemeinde, als Pfarr und Cantor Gehalt, und zu allen
kirchlichen Zwecken beizutragen, welche freiwillig unter-
schrieben w rden doch so dass der Verstand darueber zu

wachen hat.

III
Gemeinde Arbeiten sollen in folgender Weiss
geschehen, jedes Glied arbeitet fuer seine Person jaehrlich
einen Tag, das uebrige freiwillig. Knechte und grossjaehrige
Soehne arbeiten iaehrlich einen Tag. Wittwen sollen frei
sein wenn sie keine grossjaehrigen Soehne haben, die Gross-
jaehrigkeit wird auf 18 Jahre festgesetzt. Im Bezug auf
das Holzhakken fuer Pfarrer und Cantor. Jedes ordentliche
Gemeinde Glied, haut in Wald 1 Oder 1% Flafter, je nach
dem Beduerfniss, und liefert es auf dem Platz, und hakkt
es klein zum brennen.
IV
Im bezug auf Kirchen und Verbindungswege, finden wir
uns durch daS Gebet der Llebe gedrungen, es nicht blos bei
den gesetzmaessigen Sectionswegen zu lassen, sondern ver-
binden uns wechselsweise die noethigen hege frei zu geben,
doch so, dass Sie nicht etwa schraeg ueber die Folder gehen.
Ueber diese noethigen Wage, die zum Theil schon jetzt zum
Theil in Zukunft noethig werden, werden, hat die Gemeinde

einen Beschluss gefasst den 29 Januar 1850, naemlich: dass,

85
30' Ineit unsere Ansiedlung geht, alle zwei Lot breit; und
alile Lot laeng, Oder: zwischen zwei Sectionswege, in die
Miztte davon, ein zwischenweg angelegt werden soll, jeder

4 Huthen breit ausser diesen, ist noch ein noethiger W

98
szischen Haspel und Kirchenland angelegt, 2 Ruthen breit.

Tiach einem spaeteren Beschluss der Gemeinde sollen die oben
'bezeichneten Wage bleiben, aber nur einstweilen die Wage,
'welche nicht ausgelegt sind, und doch geoeffnet werden

muessen, koennen 2 Ruthen breit gemscht warden, his sie zu

Hauptwegen ausgelegt warden.
Verguetung der Wage

Wer ein Lot breit hat, hat den Weg auf einer Seite
allein zu tragen sine Ruthen breit, haben mehrere an der Lot
breiten, und so viel daran haben, haben hach der Zahl der
Acker zu vergueten, und soll vom Acker 4 Dolar und fuer das
Land klaeren, das einen der Wag abnimmt 4 Dolar bezahlen.

Worden Wage durch umgestuerzte Baueme verlegt, SO
haben die angrenzenden Besitzer, sie alsbald wieder zu rein-

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

moeglichste Sorgfalt verwendet werden. So wie ein solcher

Wage ausgelegt ist, wird er in die Gemeinde Ordnung mit

einer genauen bezeichnung eingetragen.

86

V

Ueber Einfriedigungen zwischen Nachbar und Hachbar
sollen folgende Bestimmungen gelten.

a) Wenn Sie, Sie voraussichtlich in kurzer Zeit beide ge—
brauchen, so soll sis mitten auf die Grenze gestellt warden,
und von beiden gemeinschaftlich gemacht warden.

b) Will spaeterhin ein Eachbar die Einfriedigung des
andern nit benuetzen, so soll ihm das frei stehen, er aber
gehalten sein, den andern seine iuehe billig zu vergueten.

c) Unter der Voraussetzung, dass es bei uns nicht
muthwilliger Weiss geschieht, soll in dem Fall, dass der
eine Kschbar mit seiner Einfriedigung auf Grund und Boden
des andern gerathen ist, bei uns kein Pfandrecht geuebt
werden, sondern beide gehalten sein, sich guetlich mitein-
ander zu vergleichen.

d) Alle Einfriedigungen sollen moeglichst gut gemacht
sein, 5 Fus hoehe haben und duerfen die 4 untern Riegel
nicht waiter 313 3% 2011 auseinsnder sein.

6) Das Zucker, Syropp und Essigmachen 1m freien offnen
Wald, wenn nicht Geschirre aufgestellt sind, dass das Vieh,
Schwein und Rindvieh kein Wasser haben koennen, verbieten
wir einsnder bei 5 Dolar Strafe, und jeder hat die Pflicht,
wenn er es von einem sieht es anzuzeigen, und wenn ein Vieh

solches Nasser saeuft und stirbt, hat ein solcher den

Schaden zu ersezen.

97

VI

Ueber den Schaden den Yachbarsleute, etwa vom Vieh und
Geziefer den andern erleiden, und ueber billige Verguetung
derselben, sollen folgende bestimmungen gelten:

a) Hat einer Rindvieh Oder Pferde, die ueber die
Einfriedigungen springen, und sie richten in eines andern
Feld Schaden an, so 3011 wenn sis sich nicht gnetlich ver-
gleichen koennen, vor allen Dingen untersucht werden, Ob
die Einfriedigung der Ordnung gemaess, und fest genngt
gebaut war, und ob nicht etwa das naeher als 6 Fuss and
der Eenz Stehende Forn das Vieh verreizt hat, anderseits
Ob der Eigenthuemer des Viehes die noethigen Vorsichts-
massregeln sein Vieh vom springen zu verhindern gebraucht
hat Oder nicht, stellt Sich dabei zur Gewissheit heraus,
dass er durch gemachte Anzeige Oder sonst weiss, dass
sein Vieh diese Untugend hat, or aber die noethigen
Vorsichtsmassregeln nicht gebraucht hat, ferner dass auch
die Fenz regelmaessig gebaut war, so hat er nicht allein
den Schaden zu ersezen, sondern auch die Onkosten der
Beschauung zu tragen. Sollte das Vieh so schlimm sein,
dass es such durch Vorsichtsmassregeln nicht an dem -inein-
springen zu verhindern waere, so muesste solches Vieh ab-
geschafft Oder eingesperrt warden.

b) Tenn der Schaden durch Schweine angerichtet wird,

so soll es das erstemal dem Kachbar angezeigt, urd er auf—

88

gefordert warden Sle elnzusperren, Oder sonst Vorsichts-
massregeln treffen; thut er das nicht, und sie brechen

1"“.

durch eine regelmaessig gebaute l

4

enz, so hat er den Schaden
und Unkosten zu tragen, der andere durch sie aber nicht
Pfaenden, noch viel weniger toeten.

c) Wenn Nachbarn ueber das gegenseitige halten vom
Geziefer, keine guetliche Uebereinkunft treffen, und das
Geziefer des einen riohtet wiederholt im Felde des andern
Schaden an, ohne dass er sich zu einen guetlichen Ersatz
versteht, so soll ihm die Abschaffung auferlegt werden,
Oder jedesmal Schande-ersaz und Unkosten zu tragen haben.

d) Hat jemand stoessiges Vieh, so muss er Vorsichts-
massregeln treffen, wenn dieselben nicht ausreichen, muss

solches Vieh abgeschafft, und angerictteter Schaden ersetz

warden.

VII

a) Sollte jemand beim Faellen des Holzes Oder sonst
wie das andern Vieh beschaedigen Oder toeten, so hat er,
wenn sie sioh nicht guetlich miteinander vergleichen
koennen den Schaden zu ersezen, jedenfalls hat or die
Pflicht seinen Nachbar von dem Unfall anzeige zu machen.
Das Rindvieh soll im Januar und Februar Morgans ein hslhen
Tag eingesperrt bleihen.

b) Findet iomand ein todes Vieh in seinem Land, Oder

89

wohl gar nahe an einen Leg, so soll er, wenn er dss Vieh
kennt, es dem Sigenthuemer des Viehes anzeigen, und der-
selbe hat es alsbald wegzuschaffen. Ist das Vieh unbekannt,
so soll er zwei Oder drei Hann dazu nehmen, die es mit
besoher, U. dann eingraben Oder sonst wie wegschaffen.

c) Boese hissige Uunde, duerfen nicht ohne Beiss-
korb laufen, auch nicht mit, ohne Eeisskorb aufs klaeren
genommen warden, sondern muessen an der Fetten hengen
bleiben. Die Saeubeis muessen von Jacobi bis Lezten
October eingesperrt warden, Oder der Eigenthuemer, hat den

Schaden den sie anrichten zu tragen.

VIII

Um diese gesezlichen Bestimmungen Aufrecht zu
erhalten, die noethigen Anordnungen zu treffen Aufsicht zu
fuehren und bei vorkomrenden Streitfaellen schiedsrichter-
lich zu entscheiden, waehlt die Gemeinde durch Stimmen-
mehrheit, nach der Vorschrift des Staats Gesezes wegen
Incorporierer des Kirchenguts, 6 Trostees wovon der Vor-
steher und Kirchenpfleger auf drei Jahre, 2 Kirchenraethe
auf zwei Jahre, und 2 Bevollmaechtigten auf ein Jahr
gewaehlt 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 kommt 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
triftige Entschuldigung wegbleibt; er hat den der ohne
triftige Entschuldigung fehlt, eine ernste Ermahnung zu
ertheilen.

b) Die noethigen Geldbeitraege vierteljaehrlich
einzucassieren und zu entrichten.

0) Hal noethigen Gemeindearbeiten die Anordnung und
Bestellung der Leute zu treffen, und mit Huelfe der bevoll-
maechtigten strange Aufsicht zu fuehren, wer ohne triftige
Entschuldigung wegbleibt, soll ernstlich ermahnt warden!
Auch soll die Zeit auf welche man bestellt ist, genau
eingehalten werden:-—wiedrigenfalls man nachzuarbeiten hat.

d) Bei vorkommenden Streitfaellen mit den bevoll-
maechtigten das Schiedsrichterliche Amt genau nach obigen
Bestimmungen zu vervalten, und die Entschaedigung fuer
etwaigen Zeitverlust dem schuldigen Theil aufzulegen.

e) Ueber sonstigen Zeitverlust und Unkosten der
Gemeinde jaehrlich Rechnung zu stellen; damit sie ihm auf
eine billige und passende Weiss verguetet warden.

f) Wenn sich welche bei dergleichen Gelegenheiten

versuendigen und Fartnaeckig bleiben Oder oeffentliches

91

Aergerniss gegeben haben, den Ffarrer Anzeige zu machen.

X

Die bevollmaechtigten sind in obigen Faellen, und

sonst wo es noet g is? die Gehilfen des Vorstehers, und in
siener Abwesenheit Oder bei Verhinderung desselben, ist
abwechselnd einer von ihnen sein Stellvertreter, dem dann

die gleichen Rechte und Pflichten Zukommen.

XI

Alle diese Bestimmungen sind so lange in Kraft und
Gueltigkeit, als sie nicht durch einen Gemeinde Beschluss
mit 5/4 Stimmen abgeschafft werden, Oder abgeaendert
werden. Zusaeze und neue Paragraphen sind gueltig so bald
sie von der Gemeinde angenommen sind.

Bei Abstimmungen werden die Stimmen nach der Zahl
der Anwesenden gezaehlt, wer also nicht zugegen ist,
verliert seine Stimme:-~wofern er sie nicht bei moeglichen

Feellen schriftlich einsendet.

XII
a) Jeder der in die Gemeinde aufgenommen wird, hat
fuer seine Person (auser den 20 zigsten Acker zur Vermehr-
ung des Kirchenguts nach der Kirchenordnung) 25 Dolar in
die Kirehencasse zu bezahlen.

b) Kauft aber einer Land von einem, der den BOten

92

Acker schon davon abgegeben hat, so hat der Kaeufer nicht
den BCten Acker, such nicht den BOten Schilling abzugeben,
sondern er soll nach seinem Vermoegen in die Kirchencasse
bezahlen.

0) Will ein unbekannter oder frember, von einem
Land keufen in der Gemeinde, so soll ihn der Verkaeufer
zuvor Aufmerhsam mechen, auf unsere Kirchen und Geweinde
Crdnnng, dess er sicns zuvor auch vorlesen laesst, oder
dass er sich auch anschliessen will. pp. Oder wenn er
(der Verkaeufer) selber besorgen muss, dass ihn die
Gemeinde nicht aufnehmen kan:--so soll er zwor der Gemeinde
Anzeige machen.

Den es kan niemand Glied unsere Gemeinde sein, der
sich nicht zur Lutherischen Confession bekennt, oder sich

in Bann befindt.

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Craemer, Friedrich August, "Report on the Mission Colony of
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Neve, J.L., Story and Significance of the Auqsbur; Confession
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