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Human Heritage and Divine Lineage

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The best known of Pennsylvania Dutch Fraktur are the Taufscheins. It is the Lutherans, Reformed, and Moravians who believed in infant baptism, and who popularized the use of birth and baptismal certificates in America. These documents not only trace human heritage, but divine lineage as well for they almost always contain spiritual inscriptions such as verses from the Bible, hymnal, or religious poetry to focus one on God. The origins of the quoted passages can be as valuable as the genealogical data, and help us trace geographical, historical, and literary footprints. If we study them carefully, we can sense the mindset of the Pennsylvania Dutch, and admire their rare combination of commonsense and celestial awe.

The following three manuscripts belong to the Goschenhoppen Historians. The first two are Taufscheins and are representative of the pragmatic recordkeeping of life’s events, as well as its spiritual aspirations. The third is a Scherenschnitt or cut-out. Although it lacks physical genealogical information, it abounds in artistic revery, heavenly imagination, and childlike wisdom.

MANUSCRIPT I
Isaac Rommig (1809 – 1895) Taufschein
Materials: Wove Paper; watercolor; ink
Dimensions 13 1/8” H x 15 7/8” W

This Taufschein was made sometime after 2 August1809 when Isaac Romig (1809-1895) was born to Johannes and Margretha Rommig in Beaver Dam Township, then in Union County, PA.   The anonymous artist-scrivener not only included birth and baptismal details, but also a German translation by W. H. Seel for Psalm 118:19-20, found in a psalter printed by permission of the House of Orange-Nassau in1786. Seel’s Psalm translations were a more modern alternative to those of the sixteenth century translator Ambrosius Lobwasser, whose versions had long been sung by German-speaking pietiests, especially by Reformed believers.

Isaac Romig is listed in the 1860 U. S. census as  living in Beaver Springs, PA with his wife Lydia, age 50; John Romig, age 25; Elizabeth Romig, age 18; Elizabeth Romig, age 14; Isaac Romig, age 2; Jane Dry, age 50; and Frederick Raught, age 15. He died October 12, 1895, and is buried in Beaver Springs, Snyder County, PA at the Adamsburg Cemetery.

TRANSCRIPTIONS/TRANSLATIONS
Diese beÿden Ehgatten als Johannes Rommig und seine Ehelichen hausfrau | Margretha ist Ein Sohn zur Welt gebohren wie weitters folget: | Isaac Rommig ist zur Welt gebohren Im Jahr 18 um [___] tag | [___] Jahr unsers Herrn Jesu 1809 den 2 ten tag | Augustus im [___] zwischen [___] de [____]   ist nach der leiblichen | geistlichen Wiedergeburt der heiligen Tauf befördert | und Von Conrath Walter Parre geTauft und genennet | worden Wie aber gemeldt Tauf zeugen Matheis Freÿ | und sein frau Wilhelmina aber gemeldter Isaac ist | gebohren und getauft worden in America in der | proVintz Pennsÿlvania in union Caunty in | büber Däm Taunschip.

Die thore der gerechtigkeit th[[u] auf. Ich geh hinein | den man seÿ lob und Danck ge weitt thu auf | thu auf Ich geh hinein – – – -die thore der gerechtig keit wer wer geth da |
hin ein Der man Von Reiner frömmigkeit | Der ists der geth hin ein

Translation
A son was born into the world to this married couple Johannes Rommig and his espoused wife Margretha as follows: Isaac Rommig was born into the world in the year 18 at [___] day [___] in the year of our Lord Jesus 1809 on the second day of August in [____] between [_____] [and] was christened and named according to the physical and spiritual rebirth of baptism by Pastor Conrath Walter. Sponsors were Matheis Frey and his wife Wilhelmina. Isaac was born and baptized in America, in the Province of Pennsylvania, Union County, Beaver Dam Township.

Open the gates of righteousness. I wish to enter. To Him be given praise and thanks. Open up! Open up! I wish to enter the gates of righteousness. Who? Who shall go within? The man of spotless piety shall enter in.

Sources:
W. H. Seel, trans., Neues Gesangbuch, zum Gebrauch bey dem öffentlichen Gottesdienst und der häuslichen Erbauung. Mit fürstl. Oran. Nassauischem gnädigsten Privilegio (Herborn: Johann Ewald Brückner, 1786), Psalm 118: 12-13, Mel. 7, 99. https://books.google.com/books?id=ZXZWAAAAcAAJ&pg=PA99&lpg=PA99&dq=der+Gerechtigkeit++Ich+geh+hinein&source=bl&ots=QuUgLNzxKf&sig=C5lnLipzl_B_bN2i6XCVH60Nm18&hl=en&sa=X&ved=0CB8Q6AEwAGoVChMI4YKroPv2yAIVxfAmCh1GNASp#v=onepage&q=der%20Gerechtigkeit%20%20Ich%20geh%20hinein&f=false (accessed 4 November 2015).

1860 U.S. Census, Population Schedule. NARA microfilm publication M653, 1,438 rolls. Washington, D.C.: National Archives and Records Administration, n.d.

MANUSCRIPT 2
Johannes Heinrich Eichert (1777-1859)
Taufschein & Church Credentials
Materials:   Laid Paper; ink
Dimensions:   [Folded leaf] 13 ½” H x 8 ½ ” W; [Whole leaf] 13 ½” H x 17″ W

Johannes Heinrich Eichert (1777-1859) immigrated to America in 1805 on the Ship Verney (Capt. Elisha King). He grew up in Haigerseelbach, a rural village on the western edge of the Westerwald belonging to the Princely Counts of the House of Orange-Nassau. His Pastor H. F. Schmidt furnished him with this Taufschein and church credentials as proof of his origins and reliability. Little is known about him. However, this document continued to be his curriculum vitae for another hand noted on it that Johannes Heinrich Eichert “died in the year 1859 on January 8th around 11:00 o’clock.” He was married to Elizabeth Heckler and is buried in Hetzels Cemetery at the Salem Evangelical Lutheran Church, Pine Grove, Schuylkill County, PA.

TRANSCRIPTIONS/TRANSLATIONS

Transcription
[Aussenseite des Mss]

Taufschein und Kirchenzeug= \niß für Johannes Hen= \ rich Eichert zu Haigerseel=bach.

[Mss]
L.B.S.

Nach dem hiesigen Taufprotokoll wurde Jo= \ hannes Henrich Eichert, Sohn des Jost Hen= \rich Eichert und dessen Ehefrau Maria Chri= \ stina zu Haigerseelbach in dem Jahr 1777. \ den 6ten Julius gebohren und und den 13ten = \ getauft. Gevattern waren Johann Henrich Hel= \ genhöfer und Elisabeth Margretha, Christian \ Müllen Ehefrau daselbst.

Da der genannte Johannes Henrich Eichert zu Hai= \ gerseelbach eine Reise nach America zu unterneh= \ men entschlossen ist, so wird ihm auf sein Verlan= \ gen nicht allein dieser Taufschein mitgetheilt, son= \ dern ihm auch das Zeugniß gegeben, daß er we= \ gen seines bisherigen ehrbaren Betragens, als \ ein Glied der reformirten Gemeine, auch an an= \ dern Orten aufgenommen und zum heiligen Abend= \ mal gegelassen werden kann. Haiger, in dem Oranien-Nassau-Dillenburgischen, d. 15ten \ Mai, 1805.

[Siegel]

H.G. Schmidt
Pfarrrionrius [?]

[in einer anderen Hand]

Gestorben im jahr  — 1859 – 1 – 8 Jan so um 11 Uhr
Geboren   im jahr  —  1777 – 7 – 6 July
Alt                                     81 – 6 – 2

Translation
[Outside of Mss]

Baptismal Certificate and Church Credentials for Johannes Henrich Eichert of Haigerseelbach.

[Mss]
As per the local baptismal procedure, please be informed that Johannes Henrich Eichert, son of Jost Henrich Eichert and his spouse Maria Christina, was born at Haigerseelbach on July 6, 1777, and baptized on the 13th [July]. His sponsors were Johann Henrich Helgenhöfer and Elisabeth Margretha, wife of Christian Müllen.

Since the aforementioned Johannes Henrich Eichert of Haigerseelbach is determined to undertake a trip to America, he requests that not only this baptismal certificate, but also church credentials be included with this document. This is to certify that he has comported himself honestly, and as a member of the local reformed church, should be received elsewhere and also be admitted to Holy Communion.

Haiger, in the Principality of Orange—Nassau—Dillenburg, May 15, 1805.

[Insignia]

H.G. Schmidt
Pastor

[In another hand]

Died in the year 1859 on January 8th around 11:00 o’clock.
Born in the year 1777 on July 6th.
Age 81 years, 6 months, 2 weeks.

SOURCES:

William H. Egle, M.D., Editor: Names of Foreigners who took the Oath of Allegiance to the Province and State of Pennsylvania 1727-1775, With the Foreign Arrivals, 1786—1808 (Harrisburg, Pa: E.K. Meyers State Printer, Pennsylvania Archives Second Series, 1892), vol. XVII, pp. 637, 639.

Find A Grave: http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=107349243&ref=acom (accessed 4 November 2015)

Salem Evangelical Lutheran Church Records. Historical Society of Pennsylvania; Philadelphia, Pennsylvania; Collection Name: Historic Pennsylvania Church and Town Records; Reel: 507.

MANUSCRIPT 3
Elisa Beth Hachman . Scherenschnitt, 182
Materials: Wove Paper; watercolor; ink
Dimensions 12 ¾ ″ H x 16 ″ W

A Scherenschnitt or cut-out created in 1824 most likely by Elisa Beth Hachman yields very little earthly genealogical information. We know that if it gets lost, we’ll see her name and know where to return it! However, it is an amazing creative design of flower-faces, floral hearts, birds, and cartouches that must be turned every which way to read not only Elisa Beth’s name, but also the spiritually-oriented inscriptions meant to keep her focused on God and her divine lineage.

Transcription: Dieses Bild Gehöret Mir | Elisa Beth Hachman sein Bild | soll Er verlohren Gehren kan Mann | so den name sehen
Translation: This picture belongs to me. Elisa Beth Hachman owns this picture. If it gets lost, one can see my name.

[Right Heart – Blue]
Transcription: Das Herze | Lein soll | werde | n
Translation:   My little heart will become

[Left Heart – Red]
Transcription: Dir Allein | Geschrieben | Jahr | 1824
Translation:     yours alone. Written in the Year 1824

[N. B. Cartouche Horizontal]
[Upper cartouche]
Transcription: Der name des Herrn Unsers | Gottes Sey Gelobet Und Gebendeyet | von nun An Bis in Ewigkeit Amen
Translation: The name of the Lord Our God be blessed and praised from now until all eternity. Amen.

[Right Heart – Green]
Transcription: Gedenke an | deinen | Schöpff | er
Translation:     Stay focused on Your Creator

[Left Heart   – Blue]
Transcription: In deiner | JuGend
Translation:     during your youth

Many thanks to the Goschenhoppen HIstorians and Bob Wood.

© 2015 by Del-Louise Moyer

John Daniel Eisenbrown: Fraktur Artist and Grave Monument Engraver

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Monroe Fabian in his 1974 Pennsylvania Folklife article “John Daniel Eisenbrown, Frakturist,” introduced a totally unknown artist-scrivener. Fabian enthusiastically hoped that more Fraktur examples would one day come to light, but the years have passed, and, if there is a cache of his illuminated manuscripts, they have remained well hidden among family members. Fortunately, one more can now be added. In May of this year an anonymous donor gifted a New Testament containing a bookplate and birth record to the Goschenhoppen Historians Fraktur collection. Eisenbrown made it in 1824 for his student Joseph Weber of Upper Saucon Township, Lehigh County, Pennsylvania.

Fig. 1a Weber New Testament Title Page Germantaun: Michael Billmeyer, 1822. Courtesy of (1) Goschenhoppen HIstorians

Fig. 1a Weber New Testament Title Page Germantaun: Michael Billmeyer, 1822. Courtesy of Goschenhoppen Historians

Fig. 1b Book Plate and Birth Record, Weber New Testament. By John D. Eisenbrown, 4/10/1824. Courtesy of Goschenhoppen Historians

Fig. 1b Book Plate and Birth Record, Weber New Testament. By John D. Eisenbrown, 4/10/1824. Courtesy of Goschenhoppen Historians

 

 

 

 

 

 

 

 

 

 

 

 

It is signed and dated in the lower corners of the bookplate: [LL corner] “Upper Saucon Township April 10, 1824,” [LR corner] “made by John D. Eisenbrown as a memento for his student.” The main body in the center reads: “This New Testament belongs to Joseph Weber who was born June 27, 1815.”

Joseph Weber has left no footprint, and although John D. Eisenbrown remains obscure as a Frakturist, represented by only four Fraktur pieces done during his early career as a school teacher, he is remembered for his calligraphic skills as a carver of tombstone memorials.

Even today the reputation built by John Daniel, and later his son Penrose Frederick lives on in the P. F. Eisenbrown Memorials Co. in Reading Pennsylvania. Although no longer owned by the Eisenbrown family, the present owner of this marble and granite business continues to retain the P. F. Eisenbrown brand name for the trustworthiness, honesty, and prestige the Eisenbrown family achieved in its principled business transactions. That is a legacy well worth remembering!

Johan Daniel Eisenbraun was born on December 2, 1795 in Adelberg near Stuttgart in the Duchy of Baden-Württemberg. There is no documentation to support Morton L. Montgomery’s statement in his Historical and Biographical Annals of Berks County Pennsylvania that Eisenbrown landed in Philadelphia from Germany at age sixteen. However, we know from a birthday Fraktur he made for his future wife Charlotta Wolf (1798-1832) of Egypt, PA—the only Pennsylvania Dutch birthday Fraktur example presently known—that he was in America by the spring of 1817 for Eisenbrown dated and signed his greetings “April 16, 1817, Johan Daniel Eisenbraun.”

Sometime after November 4, 1818, the date Johan Heinrich Wind purchased a family Bible in Philadelphia, Eisenbrown was engaged to create a double-leaf bookplate for the Bible.

Fig. 4a Leaf 1 of 2. Wind Bible bookplate by John Danial Eisenbraun sometime after 11/04/1818. Courtesy of (3) The Library Company of Philadelphia

Fig. 4a Leaf 1 of 2. Wind Bible bookplate by John Danial Eisenbraun sometime after 11/04/1818. Courtesy of  The Library Company of Philadelphia

Fig. 4b Leaf 2 of 2 Wind Bible bookplate by John Danial Eisenbraun sometime after 11/04/1818. Courtesy of (3) The Library Company of Philadelphia

Fig. 4b Leaf 2 of 2 Wind Bible bookplate by John Danial Eisenbraun sometime after 11/04/1818. Courtesy of  The Library Company of Philadelphia

 

 

 

 

 

 

 

 

 

 

 

 

The first leaf reads: “Blessed are those who hear the word of God and keep it.  [St. Luke 11:28]; purchased on November 4, 1818 in Philadelphia; made (written) by the former schoolmaster in Upper Saucon, John Daniel Eisenbrown.” The second leaf reads: “Bible for John Henry Wind.”  Johann Heinrich Wind (1779-1842) was active in the Friedens Lutheran Church, and is buried in the old churchyard cemetery at Friedensville, Lehigh County, Pennsylvania. From this Fraktur we know that Eisenbrown was a teacher in Upper Saucon Township, Lehigh County, PA. by 1818. His association with Wind, as suggested by Monroe Fabian, could indicate that Eisenbrown was the schoolmaster for the congregation at Friedensville.

A family Bible register, kept by John Daniel Eisenbrown to note the births and baptisms of his children, records Charlotta’s and his life from 1821-1832.

The following nine children were born to John Daniel and Charlotta Barbara:

  1. Maria Franziska: born 10/15/1821; Upper Saucon Township, Lehigh County; sponsors: grandparents J. George and Anna Maria Wolf; baptized by Rev. Conrad Yeager
  2. + Constantin Edward: born 9/8/1822; Upper Saucon Township, Lehigh County; sponsors: parents; baptized by Rev. Conrad Yeager.
  3. Charlotte Mathilda: born 8/6/1824; North Whitehall Township, Lehigh County; sponsors: parents; baptized by Rev. [Frederick William] Mendsen.
  4. Anna Maria: born 11/12/1825; North Whitehall Township, Lehigh County; sponsors: grandparents J. George and Anna Maria Wolf; baptized by Rev. [Frederick William] Mendsen.
  5. Carolina Lowina: born 1/25/1827; North Whitehall Township, Lehigh County; sponsors: Daniel Rösler and his wife; died in the year 1828.
  6. Charlotta: born 3/24/1828; North Whitehall Township, Lehigh County; sponsors: parents; baptized by Rev. [Frederick William] Mendsen.
  7. Wilhelmina: born 6/11/1829; Kutztown, Berks County; sponsors: parents [and] Johann Knoske, Lutheran minister, and his wife; baptized by Rev. [H.] Knoske.
  8. Friderich Penrose: 4/3/1831; Kutztown, Berks County; sponsors: Friderich Wolf and Elisabeth Knoske, unmarried; baptized by Rev. H. Knoske.
  9. William Jonas: 10/12/1832; North Whitehall Township, Lehigh County; the mother died from this childbirth; sponsors: Jonas and Sara Troxel took the baby and adopted it.

Charlotta died from complications in childbirth on October 18, 1832, six days after giving birth to William Jonas, who was adopted and raised by his godparents Jonas and Sara Troxel.

John Daniel’s second wife was Mary Troxel with whom he produced an additional eight children, two of whom died in infancy. During this time period, he successfully transferred the tombstone-cutting business he had begun in Minersville, PA in 1844 to Allentown, Pennsylvania in 1855, and located it on the northwest corner of 9th and Hamilton Streets—the later site of the famous Hess’s Department Store!  Penrose took up the same business as his father establishing himself first in Minersville, and then Pottsville, and finally in 1874 in Reading. Father and son built up the mutual respect of their customers, were known for prompt service and reasonable prices, and, as already noted, were very successful businessmen. Per St. Pauls Lutheran Church Records in Allentown Pennsylvania John Daniel Eisenbraun died March 16, 1874, aged 73 years, 3 months, and 14 days.

When Monroe Fabian wrote his 1974 article, Paul Eisenbrown, John Daniel’s great grandson, enthusiastically collaborated with the author, and located the birthday Fraktur, a cabinet photo by Hafer Studio, Reading, Pennsylvania reproducing a now lost daguerreotype of John Daniel Eisenbrown ca. 1850, as well as the J. D. Eisenbrown Family Bible Register among his relatives. If anyone knows the present whereabouts of any of these items, I would be very grateful for an email reply to this blog post.

Illustration Links

(1)      Find a Grave Photos

(2)       Find a Grave

Sources

“Charlotta Eisenbrown, Where Buried,” in Find a Grave. Accessed 4 September 2015. http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=62209197&ref=acom

“John Daniel Eisenbraun. Death Entry by Rev. Minnig in St. Pauls Lutheran Church Records, Allentown Pennsylvania,” in Historical Society of Pennsylvania’s Historic Pennsylvania Church and Town Record collections, Philadelphia, PA, Reel: 545, 373 of 558.

“John Daniel Eisenbrown,” in Russell D. and Corinne P. Earnest’s Papers for Birth Dayes, Guide to the Fraktur Artists and Scriveners. York, PA: 2nd ed., 1997, vol. 1, 229.

“John Daniel Eisenbrown, Where Buried,” in Find a Grave. Accessed 4 September 2015.
http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=76230372&ref=acom

P. F. Eisenbrown Memorials of Reading, PA. Accessed 3 September 2015 http://eisenbrownmemorials.com/about-us/3647772

“Penrose F. Eisenbrown” in Morton L. Montgomery’s Historical and Biographical Annals of Berks County Pennsylvania (Chicago: J. H. Beers & Co., 1909), vol. 1, part 1, p. 82 of 227. Accessed 3 September 2015. http://www.ebooksread.com/authors-eng/morton-l-morton-luther-montgomery/historical-and-biographical-annals-of-berks-county-pennsylvania-embracing-a-co-003/page-82-historical-and-biographical-annals-of-berks-county-pennsylvania-embracing-a-co-003.shtml

Monroe Fabian’s “John Daniel Eisenbrown, Frakturist,” in Pennsylvania Folklife,
Winter 1974-1975 vol. XXIV, No. 2, pp. 31-35.

“Johann Heinrich Wind, Where Buried,” in Find a Grave. Accessed 3 September 2015
http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GSln=Wind&GSfn=Johann&GSmn=Heinrich&GSbyrel=all&GSdyrel=all&GSob=n&GRid=79963152&df=all&

© Del-Louise Moyer 2015

When is a Huswif a Huswif?

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When is a huswif a huswif?  A house wife living between A. D. 1100 and 1500, when middle English was spoken, was known as a huswif. In the same time period a huswif or more commonly a hussy referred to a mischievous, impudent, or ill-behaved girl.  However, house wives were a frugal lot, and as time progressed, the use of huswif for a penny-wise housekeeper supplanted the less savory meaning of hussy. By the eighteenth century as an extension of feminine thrifty management, sewing rolls containing scissors, thread, needles, and other sewing notions were aptly known as huswifs, a term generally recognized and used by all.

Girls, in anticipation of their duties as wives and mothers, were taught to do plain, as well as sometimes fancy sewing. Once married, they would be expected to make all the clothing, the pillow cases, bed sheets, tablecloths, fancy show towels, butter cloths by hand. By taking odds and ends of different fabric and using basic stitches such as the back stitch, basting stitch, hemming stitch, and blanket stitch, young women created a practical, yet lovely and colorful storage place for their sewing tools.

Pennsylvania Dutch girls and their mothers carried their huswifs in the large tie-on pockets or Taschen they wore under their skirts. During the Civil War women sent their men into battle with huswifs so that they could sew on buttons and mend their uniforms. The sewing roll also reminded the lonely soldier of his sweetheart or wife. It was not unusual for a man to reciprocate, and make a special huswif for his loved one, which he had sent to her as a token of his steadfastness and regard.

We also find literary references to a huswif in Jane Austen’s Sense and Sensibility (Chapter 38, 1811): “And for my part, I was all in a fright for fear your sister should ask for the huswifes she had gave us a day or two before….” Women continue to create similar rolls today not only in order to store their sewing/embroidery tools, but also to keep their jewelry or toiletries.

Two examples from the Winterthur Needlework Collection will show the variety and usefulness of the Huswif.  The provenance of the first example (1960.0196) is unknown but was probably created in England; is made of cotton and linen sometime between 1780-1800; and is 19 (H) x 5 (W) inches.

Three of the pockets are block printed, and one plate printed. The latter is a fragment depicting a rider on horseback shooting a gun, and is taken from the “Storming of Quebec” fabric of 1775.

The provenance of the second example (1969.3107) is Henry Francis du Pont/United States; is made of cotton, wool, and silk between 1795-1829; and is 17 (H) x 3.75 (W) inches. There appear to be four pockets done in assorted materials on a common background, along with four semi-round pieces of wool placed at the top of the huswif to store needles.

It is more usual to find  these “needle keepers” at the bottom of the roll than at the top. A tie at the top is used to hang the huswif on a wall when not in use.

Making a huswif is not difficult. Any person who can use a needle and thread can do the following four basic stitches, and cut out the pattern to create a huswif.

Calico, as well as a variety of other fabric and sewing tools can be found at Ladyfingers, a sewing studio owned by Gail Kessler in Oley, PA that caters to quilters.

Wool for the “needle keepers,” a wide choice of materials, including calico, and a large variety of sewing notions can be found at The Wooden Bridge, a dry goods store owned by Paul and Anna Mae Martin in Kutztown, PA that also offers quilting and sewing classes, not to mention a repairman for sewing machines, and a top-notch scissors sharpener!

Both shops maintain a friendly competition, and recommend each other to their customers when unable to supply an item. Their staffs are friendly, and mega-helpful. Should you have a quilting or sewing project—such as a huswif—in mind, it’s worth a trip through gorgeous Berks County to experience the shops’ beautiful settings, ample supply of practically every quilting or sewing need you may have, and a truly knowledgeable and helpful group of salespeople to serve you.

To get a preview of what that means, take a look at the following steps I used to make this huswif. 

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My thanks to Linda Eaton and Roberta Weisberg of Winterthur, Lynne Bassett, and Sandra Highouse of the Goschenhoppen Historians.

© Del-Louise Moyer 2015