Category Archives: Personal

A Guide for Union Church Conversations

Prepared for Use by the Commission on the Welfare of the Union Church (no date)

THE UNION CHURCH AND THE CHANGING AGE

The settlement of America and in particular of Pennsylvania began the process of “the changing scene”. From the time our Pennsylvania German ancestors chopped down the first trees and out of hewn logs built their rude homes, change has been a part of our American way of life. Now with the building of great highways, huge shopping centers and in some areas entire new communities the rate of change has accelerated.

Our forefathers were pioneers. They left the shores of Europe to establish new homes in a strange land. Today we often look backward and long for the days of the pioneers. In fact, in the church, we often try to keep all things exactly as they were in the day of the pioneer. Our fathers would be disappointed in us. They would want us to be pioneers in our own day as they were in theirs. They not only accepted change in life, but they brought about change. The disappearance of the wilderness and the appearance of villages, towns and cities were directly the result of their work.

In the middle seventeen hundreds in the midst of developing of Penn’s Woods, the German Lutheran and Reformed settlers began to form and build the Union Churches that we know today. There were few pastors available and the German immigrants were poor. The faith that was kindled in their hearts in the Fatherland was strong. They brought along with their Bibles and catechisms the desire for worship and education in the faith. Soon small congregations gathered together in the crossroads communities. A pastor visited every four to eight weeks.

Soon the people discovered that if they had a common house of worship they could afford to build one. They also discovered by attending each other’s services they could worship twice month rather than once a month. The Union Church, then, was born out of economic necessity rather than out of a sense of mission that the Lord has wanted us to be one church. Each denomination brought its own catechism and tradition.

The small congregations grew stronger and ministers became more plentiful. Some union Churches began to dissolve that each might call its own minister and reach out to a community where population was slowly but surely growing in numbers. Others have maintained the union to this day. They have found that it is cheaper to share a building and in most cases share a pastor with two or more congregations of the same denomination.

Scientific advance has brought rapid change in the life of the people of Pennsylvania which is unique in that it has aided in the increase of an already large production of farm produce, and yet at the same time has made the state an urbanized industrial area which leads the country in manufacturing. All this has occurred as the nation has passed from the age of the gasoline engine through the atomic age to the space age. While seemingly the church has changed little, there are many town and country churches, however, that have met the challenge of change by making adjustments in parish boundaries and in the ministry to the community through ecumenical cooperation.

Pennsylvania has increased in population from 10,498,012 in 1950 to 11,319,366 in 1960. The increase from 1960 to 1970 is expected to be even greater. In this period of expansion the membership of most Union Churches has not increased with the population growth.

On the American scene the church has been the institution most reluctant to change. Systems, methods, and ideas in many cases are as they were generations ago. One often hears the statement, “If it was good enough for my grandfather, it is good enough for me.” The present generation needs to recover the spilt of the pioneer. Our grandfathers and great-grandfathers would not have made the “good enough” statement. They felt the methods of the day were not good enough. Therefore, they left their homeland and sought a new life in a new land. They looked forward and not backward. They call us to look forward.

Change is a vital part of the Christian faith. Our Lord has said, “Put off the old man and put on the new.” Indeed, His resurrection was to new life. We look to a pioneering ministry not based on economic necessity for the Union Church, but rather for a ministry unto newness of life through the risen Christ who is the head of the church.

COMMISSION ON THE WELFARE OF THE UNION CHURCH

Change which had become a pattern for American life accelerated greatly after the Second World War. New factories, new highways, new people and in some areas even new communities increased the pressure on the Union Church to submit to change. Potential members began to pass the Union Church and seek the active program of the one denomination church rather than adjust themselves to an alternating schedule for worship, a church school that may change its curriculum every two or three years, and a limited schedule of lay activities.

To help pastors, councils and consistories who then, even as now, faced changes that at times seemed overwhelming, representatives of synods of the Lutheran Church and the Evangelical and Reformed Church, now United Church of Christ, met in Reading, Pa. on April 13, 1945 and formulated six principles for the Union Church. On November 23, 1948, following an open meeting of pastors and laymen of both denominations which took place at Red Church near Schuylkill Haven on November 4, 1948, “The Commission on the Welfare of the Union Church” was formed.

The purpose of The Commission is to study the life and work of the Union Church so that there can be offered counsel and guidance for administration, worship, long-range planning and interdenominational relationships. To this end The Commission has provided for consultants who work directly with the congregations through a study committee. The Consultant for the Eastern Pennsylvania Synod of the Lutheran Church is the Rev. Fred S. Blank, Assistant to the President of the Synod and for Central Pennsylvania Synod of the Lutheran Church, the Rev. Martin L. Tozer, D.D., Director of Home Missions. The Consultants for the United Church of Christ are the Rev. Earl R. Marks, Assistant Conference minister of Penn Northeast Conference, the Rev. John C. Shetler, D.D., Assistant to the Conference Minister of the Pennsylvania Southeast Conference, and the Rev. Richard H. Whitney, Assistant to the President of Penn Central Conference.

As of January 1, 1968 there were 149 Union Churches in Pennsylvania and Maryland. They are divided among the Lutheran Synods as follows: Eastern Pennsylvania Synod 98, Central Pennsylvania Synod 45 and Maryland 6. The distribution among the United Church Conferences is as follows: Penn Northeast 54, Pennsylvania Southeast 44, Penn Central 43, Penn West 2 and Central Atlantic 6. Approximately 40% of these churches are in process of negotiation with the consultants.

The consultants enter into negotiations with a Union Church upon invitation of the council or consistory and the first meeting for the purpose of explaining the work of The Commission is a joint meeting of the council and consistory. The consultants do not come to tell a congregation what to do, but to assist and guide the local representatives in their own study, and planning. Consultants are always available to discuss any Union Church situation with pastors, official boards or congregations even though a study committee may not be in process. Union Church negotiations normally take from two to four years.

WHAT ARE THE ALTERNATIVES BEFORE A UNION CHURCH?

There are several alternatives before all Union Churches at all times. When consultations on the welfare of the Union Church take place, these must be considered. They are:

1. Make no change. Maintain the status quo.

2. Make some minor change and/or adjustments). For example – each congregation conduct a worship service every week; make improvements) in the Christian Education Program; adjust the charge or parish alignment; etc.

3. Enter into a self-study using forms prepared for the Union Church. Each congregation’s study committee prepares its own self-study and shares findings with the study committee members of the other congregation. The study committee discusses the implications of the findings at a regular meeting.

4. Dissolve the union relationship.

a. One congregation dissolves in order for its members to unite with the denomination of the other congregation. This makes possible a new congregation of one denomination. The Lutheran Church in America and the United Church of Christ have an understanding whereby the equity rights are transferred from the dissolving congregation to the new congregation by the Conference or Synod, without financial consideration. At times there may be an imbalance in a particular area but across the state and over a longer period of time balance is maintained. This balance may be not only in the number of congregations but also in the number of members in the congregations. The dissolution of one of the congregations in one area will be matched with the dissolution of a congregation of the other denomination in another area.

b. One congregation dissolves, moves out, and erects its own church building. When church relocation is involved, it is important to secure proper approval by the Conference or Synod and the Pennsylvania Council of Churches to assure adequate planning for overall community churching and elimination of unhealthy competition.

c. One congregation dissolves and unites with another of the same denomination nearby.

d. When two Union Churches in close proximity are involved, by mutual consent both congregations can consolidate so that one congregation of each denomination results. This can be effected by one of two (2) methods:

(1) Consolidation within a building – the members of one congregation unite with the congregation of the other denomination. The congregation changing denominational affiliation must dissolve so that consolidation can take place. This can be considered anywhere within the area of the Synod or the Conference involved.

(2) Consolidation within the charge or parish – members maintain their denominational affiliation, but transfer their membership to the building in which their denomination assumes full responsibility.

e. One congregation may disband, permitting its members to assume membership with a congregation of their choice.

HOW IS A UNION CHURCH STUDY COMMITTEE FORMED?

Constructive work for the welfare of the Union Church can be accomplished best through a study committee. This committee, properly authorized by the consistory and the council meeting separately, is the only group in a Union Church authorized to deliberate upon and make recommendations for the welfare of that Union Church.

HOW DOES THE STUDY COMMITTEE OPERATE?

The study committee is comprised of three persons from each congregation named as regular members of the study committee; one person from each congregation named as the alternate study committee member; and the pastor of each congregation. The study committee meets only when the consultants for The Commission on the Welfare of the Union Church are present. All persons should be in attendance, but only three (3) have right of vote, namely, the study committee members. Pastors and consultants have right of voice but not of vote.

Alternate study committee members have right of voice at all times, but vote only if one of the regular study committee members is absent. Alternate study committee members should attend all meetings to keep abreast of study committee de-liberations. Study committee membership is not limited to consistory and council members, but at least one member of each denomination on the study committee ought to be a member of the official board of that congregation at the time of his appointment. Members of the study committee are appointed for the entire period of discussions. If the study committee recesses at any time, membership does not expire but continues with the resumption of discussions.

Whenever a Union Church agrees to engage in study of its situation, it is wise not to make any major change or renovation until the results of the study are complete.

WHAT IS THE POWER OF THE STUDY COMMITTEE?

The only authority the study committee has is to engage in study of the union situation and make recommendations to official boards. The study committee is to be alert at all times to participate in responsible area planning and to make suggestions for the same to the official boards. Minutes of all the study committee meetings are recorded by one of the consultants while the other conducts the meeting. These roles alternate from meeting to meeting. A quantity of the minutes is mailed to each pastor (or designated person) for distribution to each member of the study committee and official board of that congregation. The consistory and the council are to discuss each set of minutes and give either approval or disapproval of recommendations as required. Council and consistory should not take action which limits the freedom for study and discussion by the study committee prior to the presentation of recommendations from the study committee. When congregational action is required, it is sought after recommendation is made by the study committee and majority approval is given by both the consistory and the council.

HOW ARE DECISIONS MADE?

Minutes of the study committee do not contain references to individuals and/or their comments relative to discussions.

Usually there are no motions since all action in the study committee is by common consent. Thus, any proposal arising out of the study committee is a union proposal. Neither consistory nor council should offer a proposal, since this would merely encourage discrimination and later might bring reproach to someone who was sincere in raising questions, issues, or suggestions.

All remarks made in the study committee meetings must be treated as confidential.

EQUITY

WHAT IS EQUITY?

Equity is the valuation placed on the total union church property, excluding the cemetery and personal property of either congregation, such as hymnals, vestments, literature, etc.

WHY SET EQUITY?

There are numerous, related, significant reasons why equity should be set on the Union Church property. If any renovation or building is contemplated, equity could determine whether such added expense is wise. At the same time it could serve as the base or the starting point, if renovation or building are decided upon, for future determination of equity. Equity is not market value. Neither is it insurance or replacement value.

The Union Church property normally is of value onlv to two groups, namely, one or the other congregation in the union arrangement. If any decision on dissolution is ever contemplated it is wise to agree on equity first. Agreement on equity may reveal what our forefathers volunteered for the Union Church property and what we in our generation have contributed toward it. Setting of equity may be the means whereby the boundary lines are clarified, the deed located and verified, and misunderstanding of financial support and records clarified, approved, or brought to a mutually, agreeable basis.

HOW IS EQUITY DETERMINED?

Experience has taught the Commission one successful way of establishing equity. It begins with a small group, the study committee, comprised of three members from each congregation.

Each member of the study committee is instructed to prayerfully, and conscientiously seek the figure that in his opinion he and his congregation would be willing to give or receive as his congregation’s share in the equity of the Union Church property.

The figure submitted is a figure on the total equity. Obviously each congregation owns one-half of the property and shares one-half of the equity. It is emphasized that the figure submitted is on a BUY or SELL basis. Either congregation should be willing to BUY or SELL on the approved equity.

Following careful instruction and after each member of the study committee has had adequate time to be prepared and permission having been granted by the council and the consistory, the study committee proceeds to set equity by one of several acceptable methods. Normally, we proceed as follows: Each member of the study committee puts his figure on a separate slip of paper. There will be six figures. The consultants gather the figures, add them, average them, and present the average figure. No one ever knows the individual figures submitted except the consultants.

If one or two figures are entirely out of line with the other figures. that is, extremely high or low, the consultants reserve the right to eliminate those figures.

The equity must first be approved by the study committee.

It is then presented to council and consistory for approval and then to the congregations, each one acting on the recommendation separately.

HOW LONG DOES EQUITY CONTINUE?

Usually equity is set for a five year period, however, an appeal for reconsideration can be presented at any time by either congregation. Up until that time when dissolution actually occurs the equity is considered a “gentleman’s agreement. Up until that time it is not a legal, binding agreement.

Ordinarily, however, if the economy of the nation continues in its present trend there is no need of reconsideration for as building costs rise the depreciation on the old building also increases. We believe under present normal circumstances, costs balance depreciation.

WHEN SHOULD EQUITY BE ESTABLISHED?

The consultants strongly stress that before either congregation in a union relationship makes a decision about its future that equity be approved. Human nature being what it is, we all prefer to buy at the lowest price and sell at the highest price.

Therefore, if either congregation has determined to buy or sell before equity is set, it will be more difficult to arrive at a fair equity figure. If you intend to continue to discuss your union relationship and meet the challenge of the changing day, then be sure to consider equity early in the discussions.

VOTING PROCEDURES

A congregation is a legal entity and acts as a body. Therefore in Union Church procedures the votes of each congregation are taken within the separate and distinct meetings of each congregation and are counted separately by respective representatives of each.

Each congregation has one vote (“YES” or “NO”), approval or disapproval, on each particular recommendation.

The vote is determined by a simple majority of those present and voting unless otherwise specified by the constitution and bylaws of the local church. A simple majority vote of approval by the members of one congregation means the recommendation has passed for that particular congregation. Approval must be given by both congregations of the Union Church for a recommendation to be approved on union matters. If one congregation disapproves, then the recommendation does not carry for the Union Church. If disapproval does occur, then the procedure of education and voting may be repeated when feasible.

COMMUNICATION WITHIN THE CONGREGATION

After the study committee is appointed the question arises, “How do we keep the congregation informed?” Immediately all sorts of rumors will spread through the congregation and the community. No method or system has yet been discovered in all of history to curtail or ban gossip.

Nevertheless, there are several ways to avoid uncontrolled rumors. When a study committee is approved and appointed, announcement of the same should be made by spoken word, bulletin and/or letter in each congregation in a similar way and, if possible, on the same Sunday. It would be helpful if the announcement in the bulletin in each congregation could be of the same wording. Explanation of what a study committee is could be made to the congregations. From the time of the appointment of a study committee, attention could be called to the fact that it is meeting, studying, and that just as soon as an agreement is reached or a proposal is to be presented, the congregations will be informed.

But, here’s the rub. Nothing specific can be reported to the congregations until a recommendation, approved by council and consistory, is. to be made to the congregations. For this reason minutes of all study committee meetings are recorded. Enough copies are always supplied for members of council, consistory and representatives of Conference and Synod. In this way each of them can be kept abreast of the discussions and at monthly meetings each group can be informed. Thus two-way communications, to some degree at least, can be maintained.

But people can be impatient. Some will think after the first meeting of the study committee all problems have been solved.

The truth is that negotiations on the average take from two to four years until a solution is reached. It is urgent, therefore, that meetings of the study committee be announced to the congregations and that the official boards read and discuss the minutes.

Normally the pastors are responsible for the printing of the church bulletin and the distribution of the minutes. By mutual agreement they can do much to satisfy the people with the news that can be shared. It is when people hear nothing of the proceedings that alarm and verbal reaction fill the vacuum.

If, and when, a recommendation is presented to the congregations, usually two congregational meetings are held in each congregation: one for discussion and one for voting. The consultants are present at their respective congregational meetings.

One of the consultants normally prepares a sample letter announcing and informing the memberships of the meetings. The same letter is to be mailed to both memberships on the same day.

If any action in the proceedings warrants the engaging of an attorney, one attorney will suffice; never engage two. The attorney’s chief task is to put into proper legal language that to which both congregations have already agreed.

Advertisement

Leave a comment

Filed under Genealogy, Pennsylvania German, Personal

日本百人一詩

1.
九月十日
菅原道眞
去年今夜待清涼
秋思詩篇獨斷腸
恩賜御衣今在此
捧持毎日拜餘香

2.
奉和塞下曲
勢識人
胡兒寒月曉吹笳
梅柳雖春未見花
為報國恩不敢死
邊亭萬里老風沙

3.
萱 澤雪村
澤國春風入草根
誰家庭院不生萱
遠懷未有忘憂日
白鬂垂垂獨倚門

4.
深泊高麗呈國王
釋大智
曠劫漂流生死海
今朝更被業風吹
無端失却歸鄉路
空望扶桑日出時

5.
後醍醐廟看梅
釋絕海
乘輿南狩不時囘
遺廟西山雲一隈
昔日何人調鼎手
老禪掃雪獨看梅

6.
會裏僧與武具
釋一休
道人行脚又山居
江海風流簑笠漁
逆行沙門三尺劍
不看禪錄讀軍書

7.
寄濃州僧
武田晴信
氣似岐陽九月寒
三冬六出灑朱欄
多情尚遇風流客
共對士峰吟雪看

8.
九月十三夜中作
不職庵
上杉輝X
霜滿軍營秋氣淸
數行過雁月三更
越山幷得能州景
遮莫家鄕憶遠征

9.
征韓之役路過梁山村見梅花開折一兩枝馬上帶之
釋俊岳
萬國平夷忽促還
春來日日度關山
擔頭只揷梅花去
自說江南有伯顏

10.
偶成
伊達政宗
邪法迷邦唱不終
欲征蠻國未成功
圖南鵬翼何時奮
久待扶搖萬里風

Leave a comment

Filed under Personal, 愛國百人一首

The Italian Conference, by Thomas Burgess (1919)

For the first time—September ninth, tenth and eleventh—our Italian missionaries have met and prayed and eaten and hobnobbed and planned together. Called by our new Americanization department (“foreign missions at home”), to New York from Chicago, Boston, Philadelphia, and places between, they came, seventeen of our twenty-two Italian clergy in active service. Four others have not yet returned from war service, and only one other could not come.

“Why, I know you, quoth the priest from Gary, Indiana, to the curate of Calvary, New York, “you used to go to school to me in Italy. That was nine years back. This was said on the close of the General Theological Seminary on the first afternoon of the conference, as they were coming in to find the rooms assigned in Dodge Hall.

For three days the seminary was taken charge of by the conference. The dean had kindly invited us and placed at our disposal a dormitory, a lecture room and the chapel. Between sessions and services and late into the nights on the close or gathered on chairs and desks in the dismantled rooms the welkin rang with vociferous Italian and English.

If nothing more had been accomplished than the mere get together, the time and money was most well spent.

But much more was accomplished, which bids fair to be a great new beginning of the grasping of our opportunity to minister to the nearly three millions out of four utterly unchurched men, women and children of our neighbors from sunny Italy. These are a mighty means for the upbuilding of our country, if given a helping hand; or a mighty menace, if let alone to lapse still further into neglected atheism and the prey of the forces of discontent. It depends on the Nation-Wide Campaign what our answer shall be.

The conference began with a session in the Italian language.

At four o’clock Father Huntington, O. H. C., gave the first of the two meditations in the chapel, which were to set the spiritual tone of the conference and crystallize its aim, “The Glory of God, the saving of the lost, the sanctification of the faithful.” Such are the essential roots of true Americanization. Evening Prayer was said in Italian, with English hymns.

The next morning we gathered at the Altar, making our special intention the work in hand.

At ten o’clock came the morning’s session of the conference, held in the Church Mission House. At this were not only the Italian clergy but a goodly number of native-born Americans who have been most active in our Italian mission field at home, coming from Erie, Boston, Philadelphia and nearer places and New York, a bishop, priests and laymen and women. Here are the subjects discussed, each discussion led by a ten-minute paper prepared beforehand:

An Italian Periodical, the Reverend Nicola Accomando; The Second Generation, the Reverend F. I. Urbano; Training of the Clergy, the Reverend T. E. Della-Cioppa; Unification, the Reverend Siste Noce (who came all the way from North Carolina, where he is trying to recover from a breakdown from years of overwork): Social Service, Deaconess Gardner: Neighbors, Miss Skinner; Spread of the Work, the Reverend Oreste Salcini.

The discussions were exceedingly lively at times à la Italienne—not the easiest matter in the world for the presiding officer—and “change of name” and “ceremonial extremities” crept in out of order and had to be referred back to the General Convention.

Nevertheless the spirit was fine and the papers and talk thoroughly worth while. On the stroke of twelve we all went downstairs to the chapel for the usual noonday prayers.

Next, the conference walked way over to the Grace Chapel Settlement House for luncheon, presided over by Dr. Slattery, and served in the building where for many years Italian work has been done with the full equipment it ought to have everywhere. There 1,000 Italians have been confirmed and nearly 20,000 visits a year are received from Italians seeking advice on American life. After the luncheon the conference continued.

That evening was the great service in the Cathedral of Saint John the Divine. To be sure the congregation was not as large as hoped for, for all New York had turned out that day to greet General Pershing and had watched for hours the parade of the famous First Division. You could not blame the people for being tired. But the choir was nearly full with some one hundred and fifty choristers, the combined Italian choirs of the city, lifting to God their glorious Italian voices, and the Italian clergy and a number of other clergy.

The service was sung in Italian, except America and The Star Spangled Banner, different Italian priests taking part and Canon Nelson, who has done so much for Italian work, reading the lesson. Addresses were made by Bishop Burch, Mr. Fred C. Butler, Federal Director of Americanization, representing Secretary Lane, of the Department of the Interior: and the senior Italian priest present, the Reverend Carmelo DiSano. This last spoke in Italian, gesticulated dramatically and drew forth and waved at the right place a small silk American flag. Of course our flag and that of Italy were carried in procession and also a beautiful banner of one of our Italian Church societies. It was an inspiring service.

At the seminary dormitory that night we sat around and discussed theology and kindred topics till after midnight.

Next morning, after the Holy Eucharist and breakfast in the little restaurant where we ate together, came the final session. There we summed up the results of our discussions and parted with mutual congratulations.

Here are the resolutions adopted by the final session:

General Missionaries: That two missionaries be appointed by the General Board of Missions for itinerant work among Italian missions, and to survey and establish new missions.

Uniform Control: It is the opinion of this conference that the Italian work and missionaries should be taken under the authority of the General Board, and the salaries paid by the same.

Hymnal: It is the opinion of this conference that, although it is advisable to use the English Hymnal, an Italian Hymnal is necessary. That the Hymnal prepared by the Reverend Della Cioppa be published.

Prayer Book: That this conference of Italian clergymen recommends to the Commission on the Italian Prayer Book, that a new translation be made instead of correcting the old one.

Periodical: This conference commends that an Italian periodical be published for use by all Italians in this country for their Americanization and religious instruction. That it be published by the Department of Christian Americanization, with the co-operation of a committee of Italian priests, selected by the secretary of said department.

Bi-lingual Publications: It is the desire of this conference that the publication of condensed service books or pamphlets be made in Italian-English in parallel columns.

English Language: Although in many cases the use of the Italian language is absolutely
necessary, this conference commends the wide-spread practice of using the English language as much as possible in the services and instructions.

Thanks: Vote of thanks to the Secretary.

The Spirit of Missions (New York), October, 1919, Vol. LXXXIV, No. 10, pp. 661-662.

Leave a comment

Filed under Book of Common Prayer, Episcopal Church history, Genealogy, Liturgy, Personal

The Faithful Pastor’s Monument, by J.H.A. Bomberger (1852)

The Faithful Pastor’s Monument: A Sermon, Occasioned by the Death of the Rev. Thomas Pomp, for Fifty-Six Years Pastor of the German Reformed Church of Easton, Pa.
By J. H. A. Bomberger, Surviving Pastor of the Congregation.
Easton: Published by the Consistory, 1852.
Digitized by Richard Mammana, 2022.

Leave a comment

Filed under Bibliography, Genealogy, Pennsylvania German, Personal

“The Upper Places:” Nazareth, Gnadenthal and Christian’s Spring (1929)

“The Upper Places:” Nazareth, Gnadenthal and Christian’s Spring
By Elizabeth L. Myers
Easton: Northampton County Historical and Genealogical Society, 1929.

Leave a comment

Filed under Genealogy, Moravian, Pennsylvania German, Personal

Pennsylvania German Dialect Pseudonyms

Beam, C. Richard15 Feb 192526 Jan 2018Es Bischli-Gnippli
Dieffenbach, Victor26 Oct 188226 Jun 1965Der Oldt Bauer
Druckenbrod, Richard29 May 192927 Oct 2003Pit Schweffelbrenner
Erb, William H.30 Apr 187031 Jan 1940Der Gus
Frey, John William23 Jul 191621 Aug 1989Der Glee Bill
Graeff, Arthur D.22 Sep 189928 Mar 1969Der Dichter vun de Dolpehock, Der ewich Yeeger
Grumbine, Ezra L.1 Feb 184516 Feb 1923Wendell Kitzmiller
Grumbine, Lee L.25 Jul 185818 Aug 1904Old Schulmashter
Harter, Thomas H.28 May 185431 May 1933Gottlieb Boonastiel
Landis, Henry K.186527 Dec 1955Der Gross Henner
Miller, Harvey M.27 Sep 187117 Jun 1939Solly Hulsbuck
Rauch, Edward H.18268 Sep 1902Pit Schweffelbrenner fum Scheifeltown
Reitnauer, Clarence12 Nov 19005 Apr 1989Der Shdivvel Knecht
Rittinger, John A.16 Feb 185529 Jul 1915Joe Klotzkopp
Snyder, G. Gilbert15 Jun 189717 Nov 1956Die Wunnernaus
Swope, Pierce E.15 Aug 18849 Dec 1968Kaspar Hufnagel
Troxell, William S.11 Jun 189310 Aug 1957Pumpernickel Bill
Schuler, Henry A.12 Jul 185014 Jan 1908Der Kalennermann

This is a dynamic list open to corrections and additions. Please write to rjm45@columbia.edu with either.

Leave a comment

Filed under Bibliography, Pennsylvania German, Personal

Nine generations of Venango County Rials

Compiled by Richard J. Mammana, 1999-2022. Please contact with corrections, additions, or changes.

Leave a comment

May 6, 2022 · 12:48 pm

米芾硯史

器以用為功,玉不為鼎,陶不為柱。文錦之美,方暑則不先於表出之綌。楮葉雖工,而無補於宋人之用,夫如是,則石理發墨為上,色次之,形制工拙,又其次,文藻縁飾,雖天然,失硯之用。

玉硯
玉出光為硯,著墨不滲,甚發墨,有光,其雲磨墨處不出光者,非也。餘自製成蒼玉硯。

唐州方城縣葛仙公岩石
石理:向日視之,如玉瑩,如鑒光,而著墨如澄泥不滑。稍磨之,墨已下而不熱生泡,生泡者,膠也。古墨無泡,膠力盡也。若石滑磨久,墨下遲,則兩剛生熱,故膠生泡也。此石既不熱,良久墨發生光,如漆如油,有艶不滲也。歲久不乏,常如新成,有君子一德之操。色紫可愛,聲平而有韻。亦有澹青白色,如月如星而無暈。此石近出,始見十餘枚矣。

溫州華嚴尼寺岩石
石理:向日視之,如方城石,磨墨不熱,無泡,發墨生光,如漆如油,有艶不滲,色赤而多有白沙點,為硯,則避磨墨處。比方城差慢,難嶄而易磨。亦有白點,點處有玉性,扣之聲平無韻。校理:石揚休所購王羲之硯者,乃此石;今人所收古硯,間有此石,形合晉畫,約見四五枚矣。

端州岩石
岩有四:下岩、上岩、半邊岩、後礫岩。余嘗至端,故得其說詳。下岩第一。穿洞深入,不論四時,皆為水浸。治平中,貢硯,取水月餘,方及石。石細,扣之清越,鸜鵒眼,圓碧暈多,明瑩。石嫰甚者,如泥無聲,不著墨;清越者,溫潤著墨快,不熱無泡,然良久微滲,若油發艶,亦有不乏者。然方城溫岩十磨,此石三十磨方相及。下岩既深,工人所費多,硯直不補,故力無能取,近年無複有。聞有仁廟已前,賜史院官硯多是。其後來歲貢,惟上岩石。上岩在山上,石性幹,紫色深、理麄、性硬,眼黃,差不圓,而青色淡。其岩深處,間有潤者,而眼終不如下岩也。有著墨者、拒墨者。其著墨者,初用半月前甚快,葢細砂石所發出理也;半月後則退,生光撻墨,又須以柔石發之,已而複然。拒墨者,雖新成便拒墨,此等石,扣之聲皆堅響而老。半邊岩者,在山半,石理同上岩,色多青紫、近墨,多瑕而眼長如卵。有瞎眼者,中是白點;死眼者,黑點而暈細;翳眼者,或青或黑,橫亂其眼,又多青不成眼,圓點橫長青間道如松木紋。其極粗者費筆,而稍細者多乏。後礫石,上(土?)人刻為盆、印合、壓紙、兒戲之物,多夾砂無眼,少瑕,間有極細軟者,發墨不乏,扣之無聲。土人不貴,而用實有在半邊、上岩之上者,不可常得。又徧詢石工,雲子石未嘗有,其在岩中,實於大石版上鑿,豈有中包一子者。余嘗謂,若溪流中多有卵石,容差褊可嶄面磨墨,所謂石子,世因訛為子石,至有斵樣相似而為之者,於理必不於大石中心複生卵子也。世之好竒者,又以歙州羅紋石作子石,硯文本直,兩頭取銳則紋脫短,至左右頰,自然成漩紋,便謂之是真子石,可笑!緑石帶黃色,亦為硯,多以為器,材甚美,而得墨快,少光彩。已上硯,平生約見五七百枚,十千已上無估。

歙硯婺源石
歙州有硯圗,石峒最多種。而赤紫石多瑕,土人以線脈隔為三種病,今人以細羅紋無星為上。少時見一硯於士人趙光弻家,其樣上狹四寸許,下闊六寸許,如二十幅紙厚,色緑如公裳,而點如紫金,斑斑勻布,無羅紋,點中無竅,自後不複睹如此等者。又士人周昌諤處,見一小圓硯,青羅紋,一星紫金如鵝眼錢。此二硯最竒,大抵發墨不乏,獨以色如常之石,而以奇怪為品髙。亦有赤紫色石,無文理,少瑕,光澤如棗木,土人以為香爐之類,亦斵為硯,與墨斗而不相入,經日便滑,不可研矣。又嘗一士人家,見一金絲羅紋硯,其紋半金半黑,光彩與常異。此外粗羅紋、刷絲羅紋為次第。約見千餘枚矣,但以色與瓦磚等,品故不能髙。今但曾官歙者,必收百餘枚。土人以為生,終日成一硯,少有病,不直數十金;幸完仍好,直五七千已上無估。

通逺軍漞石硯
石理:澀可礪刃,緑色如朝衣,深者亦可愛,又則水波紋,間有黑小點,土人謂之湔墨點。有緊甚竒妙而硬者,與墨斗而慢甚者,滲墨無光。其中者甚佳,在洮河緑石上,自朝廷開熙河,始為中國有。亦有赤紫石,色斑,為硯,發墨過於緑者,而不勻淨。又有黑者,戎人以礪刀,而鐵色光肥,亦可作硯,而堅不發墨。

西都會聖宮硯
會聖宮石,在溪澗中,色紫,理如虢石,差硬,發墨不乏,扣之無聲。

青州青石
色類歙,理皆不及,發墨不乏,有瓦礫之象。

成州慄亭石
色青,有銅點,大如指,理慢,發墨不乏,亦有瓦礫之象。

潭州谷山硯
色淡青,有紋如亂絲,理慢,扣之無聲,得墨快,發墨有光。

成州慄玉硯
理堅,色如慄,不甚著墨,為器甚佳。

歸州緑石硯
理有風濤之象,紋頭緊慢不等,治難平,得墨快,滲墨無光彩,色緑可愛,如賁色,澹如水蒼玉。

夔州黟石硯
色黑,理幹,間有墨點,如墨玉光,發墨不乏。

廬州青石硯
大略與潭州谷山同。

蘇州褐黃石硯
理粗,發墨不滲,類蘷石。土人刻成硯,以草一束燒過,為慢灰火煨之,色遂變紫,用之與不煨者一同,亦不燥,乃知天性非水火所移。

建溪黯澹石
理如牛角,扣之聲堅清,磨久不得墨,縱得,色變如灰,作器甚佳。

陶硯
相州土人自製陶硯,在銅雀上,以熟絹二重淘泥澄之,取極細者,燔為硯。有色緑如春波者,或以黑白填為水紋,其理細滑,著墨不費筆,但微滲。

呂硯
澤州有呂道人陶硯,以別色泥於其首純作呂字,內外透,後人效之,有縫不透也。其理堅重與凡石等,以厯青火油之堅響滲入三分許,磨墨不乏,其理與方城石等。

淄州硯
淄石理滑易乏,在建石之次。

髙麗硯
理密堅有聲,發墨,色青間白,有金星,隨橫文密成列,用乆乏。

青州藴玉石紅絲石青石
理密,聲堅清,色青黑,白點如彈,不著墨,墨無光,好事者但置為一器可。紅絲石作器罙佳,大抵色白而紋紅者慢,發墨,亦漬墨,不可洗,必磨治之;紋理斑石赤者,不漬墨,發墨有光,而紋大不入看。慢者經暍則色損,凍則裂,乾則不可磨墨,浸經日方可用,一用又可滌,非品之善。青石有粗文如羅,近歙,亦著墨不發。

虢州石
理細如泥,色紫可愛,發墨不滲,久之石漸損回硬,墨磨之則有泥香。

信州水晶硯
於他硯磨墨汁傾入用。

蔡州白硯
理滑,可為器,為朱硯,花蘂石亦作小朱硯。

性品
大抵四方硯發墨久不乏者,石必差軟,扣之聲低而有韻,歲久漸凹。不發墨者,石堅,扣之堅響,稍用則如鏡走墨。餘所品謂目擊自收經用者,聞雖多,不録以傳疑。古硯無不佳,豈不嘗落非好事者手用之,則尋棄擲之矣。惟久在人間,賢庸並善,是以不乏傳也。

樣品
晉硯,見於晉顧愷之畫者,有於天生迭石上刊人面者,有十蹄圓銅硯中如鏊者。余嘗以紫石作之,有上圓下方,於圓純上刊兩竅置筆者,有如鳯字兩足者,獨此甚多,所謂鳯凰池也。葢以上並晉制,見於晉人圖畫。世俗呼為風字,葢不原兩足之制,謂之鳯足。至今端州石工,以兩眼相對於足傍者,謂之鳯足。鳯之義,取五色英文,燦然成章也。今人有收得右軍硯,其制與晉圗畫同,頭狹四寸許,下闊六寸許,頂兩純皆綽慢,下不勒成痕,外如內之制,足狹長,色紫,類溫岩,中凹成臼。又有收得智永硯,頭微圓,又類箕象,中亦成臼矣。又有人收古銅硯,一龜銜一硯如蓮葉,兩足,龜腹圓,墨水不可出,以筆頭就之則出。又參政蘇文簡家,收唐畫《唐太宗長孫後納諌圖》,宮人於瑪瑙盤中托一圓頭鳯池硯,似晉制,頭純直微凸,如書鳯字,左右純斜刊,下不勒痕折,向頂亦然,不滯墨,其外隨內勢簡易。其後至隋唐,工稍巧,頭圓,身微瘦,下闊而足或圓為柱,已不逮古。至本朝,變成穹髙腰瘦,刃闊如鉞斧之狀。仁廟已前,硯多作此制,後差少。資政殿學士蒲傳正收真宗所用硯,與仁廟賜駙馬都尉李公照鳯池硯,形制一同,至今尚方多此制。國初已來,公卿家往往有之。仁宗已前賜史院官硯,皆端溪石,純薄,上狹下闊,峻直不出足,中坦夷,猶有鳯池之像。或有四邊刊花,中為魚為龜者,凡此形制多端,下岩竒品也。嘉佑末,硯樣已如大指粗,心甚凸,意求渾厚,而氣象葢(益)不古,純斗故勒深,滯墨難滌,心凸,故點筆不圓,常如三角簇,葢古硯皆心凹,後稍正平,未有凸者。始自侍讀學士唐彥猷,作紅絲闢雍硯,心髙凸,至作馬蹄樣,亦心凸,至磨墨溜向身出,觀墨色則凸髙增浮泛之勢,援毫則非便也。其晉銅硯,雖如鏊,然頂殊平,以便援毫。今杭州龍華寺收梁傳大夫甆硯一枚甚大,磁褐色,心如鏊,環水如闢雍之制,下作浪花擢環近足處,而磨墨處無磁油,然殊著墨。古墨稱螺,亦恐不若近世堅,不然殆不可磨也。又丹陽人多於古塜得銅硯,三足蹄,有葢,不鏤花,中陷一片陶,今人往往作硯於其中,翻以為匣也。唐墓中間有得如蓮葉,中凹兩足,如鳯池之制,甚薄,足或如棗也。今歙人最多作形制,而土人尤重端樣,以平直斗樣為貴,得美石無瑕,必先作此樣,滯墨,甚可惜也。大抵石美無瑕,方可施工,璞而厚者,土人多識其藏疾,不複巧制,人或因其渾厚而美之。余嘗惡歙樣俗者,凡刊改十餘硯,才半指許,便有病見,頓令人減愛。其端人不斵成,祗持璞賣者,亦多如是。陳文惠丞相家,收一蜀王衍時皇太子陶硯,連葢葢上有鳯坐一台,餘雕雜花草,涅之以金泥紅漆,有字曰「鳯凰台」,此制方直,上狹,筍在硯上,中甚平也。唐之制,見《文房四譜》;今之制,見《歙州硯圖》,故不重出。此人力所為也。吾收一青翠迭石,堅響,三層,傍一嵌磨墨,上出一峰,髙尺餘,頂複平嵌岩如亂雲四垂以覆硯,以水澤頂,則隨葉垂珠滴硯心,上有銘識,事見唐莊南傑賦,乃厯代所寳也。又收一正紫石,四迭,下有坐有足,巧於癭盂,足上起一枝,細狹,枝上盤兩迭,長七寸餘,闊四寸餘,如靈芝,首銳下闊,天然鳯池之象,中微凹,點水磨墨,可書十幅紙,石理在方城之右。此非人力所成,信天下之瓌寳也。

Leave a comment

Filed under Personal

Mammanas of Valledolmo 2022 edition

Six generations of descendants of Stefano Mammana and Rosolia Fioretta of Valledolmo, Palermo, Sicily, Italy, compiled by Richard J. Mammana 2019-2022. Almost all births after 1960 are omitted for privacy. Please contact me with any corrections, additions, or any other changes.

Leave a comment

Filed under Genealogy, Personal

H.M.S. Pinafore in Pennsylvania German

William H. Crane, promotional poster (gouache and graphite on paper, c. 1885).

H.M.S. Pinafore
oder Das Maedle and Ihr Sailor Kerl:
‘N translation fun dem bekannte Opera

Scene.—Deck of H.M.S. Pinafore. View of Portsmouth in the distance. Sailors led by Boatswain discovered cleaning brasswork, splicing rope, etc.

Opening Chorus

Mir fahren auf der meer,
Unser schiff iss shay und shteady;
M’r drinken nix oss beer,
Und m’r sinn aw immer ready
Wo’s fechterei iss sinn mir sphry,
Und mach’t der feind es fiehle;
Und wan’s ferbei iss, tzimlich glei
Gebt’s zeit genunk f’r shpiela.

Enter Little Buttercup with basket.

Recit

Buttercup—Hello! ihr shiffleit—kennen ‘r nimmie hara?
Sailors—Rushing towards her. Hello! glaene Buttercup.
Buttercup—waving them back. Nun, sagen mir: hen ihr betzawlsdawg kerzlich kotta?
Sailors—Airsht geshta.
Buttercup advancing Sell suit mich gude.
So kummen g’schwind dohaer,
Do kennen ‘r hendlich all euer geld fetzahra.

GESANG (Little Buttercup)

Sie haysen mich Buttercup—shay glaene Buttercup—
Und ich waiss gaw net warrum;
Doch bin ich die Buttercup—orum glay Buttercup,
Zu euer Buttercup kum.
Had duwok und shpella, und shayna korrella,
Und messer und watcha und sheer;
Und hingle und brilla, und zucker und pilla,
Das kennet ihr oll koffa fun mir.
Hab matches und taffy, bolognies und koffe,
Un naegel und frische pork chops,
Hab shnitz und kaduffla, und cigar und ruffla,
Und nummer ains peppermint drops.
Dann kofft fun euer Buttercup—shay glaene Buttercup,
Zu euer Buttercup kum.

Bos’n
Vell, little Buttercup, bisht du ols noch leddich? Du gukst yust so yung shmart und shay os wie olfort.

Buttercup
Yaw, aber kannst du mir sawga wass ess iss dos es hertz im kopf drawgt?

Bos’n
Well, nay, ich muss sawga ich hob noch net an so ebbes gedenkt.

Dick
Well—ich kann.

Sailors recoiling
Du?

Dick
Yaw—’N graut-kup.

Sailors
Um-m-m-m-m.

Buttercup
Wass fehlt sella kerl? Iss er net g’sunt?

Bos’n
Du musht ‘n net minda, er is olfort so—Er iss bissel drei-eckich.

Buttercup
Well, ich set sheer denka. Aber wer kumt do?

Bos’n
Sell iss der Relf Reckstraw, der besht kerl uff ‘m shiff.

Buttercup
Relf!—that name!—remorse—remorse.

Enter Ralph.

MADRIGAL

The Nightingales’ Song (Ralph)

Ez tsipchia peift
Und der boppagoi greisht zurick
Der hawhna graeht
Und der blo-fogle fresst der mick—
Doch lieb ich sie.

Chorus
Doch lieb ich sie.

Ralph
Es maedchen weint,
Ihr lieben schatz kumt nicht mehr,
Der shonshtay shmokt,
Und der brunne iss sheer gaw lehr—

Chorus
Doch lieb ich sie.

Recit. Ralph

Ich glaub wohl buwa os ihr’s recht,
Doch my undankbarkeit ‘r misst net ferdenka
Wann lieb und leida bol des herz verbrecht!
Ich lieb, yaw wohl, ich lieb der Cap sei tochd’r.

Buttercup
Er liebt—yaw wohl, er liebt der Cap sei tochd’r.

Sailors
Er liebt—yaw wohl, etc.

BALLAD
A Maiden Fair to See (Ralph)

Sie iss’n maedle shay,
Demuethig, gude und glay,
Der shensht zu mei’m gewissa;
Und ich ‘n or’mer drup,
Mit net fiel in der kup,
Und gar ken gelt im kossa.

Sailors
Er hut ken gelt im kossa

Ralph
Doch habe ich’s uff mich genomma, kreftiglich
Die Liebe in mei herz zu plantza:
Weiss wohl es bot mich nix,
My lieb iss in ‘ra fix—
Ich kann ken horn pipe danza.

Sailors
Er kann ken horn pipe danza.
Icnh bin net awrig g’scheit.
Mei larnung geht net weit.—
(Die Liebe war schumayshter)
Sie herschet mir in’s herz.
Mit sorga und mit schmerz,
Der Cap sei shayne tochd’r.

Bos’n
Ah! du or’mer drup, du groddelsht zu hoch; si hiaert dich net

Dick
Nay, des dut sie net.

Sailors
Shem dich doch!

Ralph
Deadeye, du bisht’n bopplemoul.

Dick
Relf, wos felt dew naws.

Enter Captain.

Captain
My gallant crew—good morning.

Sailors
Guda morryea.

Captain
I hope you are all quite well.

Sailors
All g’sunt—und du Cap?

Captain
I am in reasonable health and happy
To meet you all once more.

Sailors
Unser ganze achtung.

SONG (Captain)

Captain
I am the captain of the Pinafore!

All
Und ‘n nummer ains Cap bisht du.

Captain
You’re very, very good,
And be it understood,
I command a right good crew.

All
Danke shoen, dabei.
Muss es gude fershtana sei
Oss er hut’n first rate crew.

Captain
Though related to a peer,
I can hand, reef and steer,
And ship a salvagee;
I am never known to quail
At the fury of a gale,
And I’m never, never sick at sea.

All
Was; gar net!

Captain
Nay; gar net.

All
Was; gar NET?

Captain
Well, sheer gar net.

All
He’s hardly ever sick at sea!
Then give three cheers, and one cheer more
For the hardy captain of the Pinafore!

Captain
I do my best to please you all—

All
Und mir sin mit dir content.

Captain
You’re exceedingly polite,
And I think it only right
To return the compliment.

All
Mir sin ivveraus polite
Und er meent es wer yust right,
Wen er uns aw compliment.

Captain
Bad language or abuse,
I never, never use,
Whatever the emergency;
Though “bother it,” I may
Occasionally say,
I never use a big, big D—

All
Was, gar net?

Captain
Nay.

All
Was, gar net?

Captain
Well, sheer gar net.

All
Hardly ever swears a big big D—
Then give three cheers, and one cheer more
For the well bred captain of the Pinafore!

Exit all but Captain.

Captain (solus)
Es blogt mich der ganza dawg ‘n nagel im shoo. ‘Mol sehna ep ich ‘n net rous griega kann.

BALLAD (Josephine)

Thraenen und leid sin so der Liebe,
Schwer iss es herz oss hoft ohn hoffnung,
Krisslich die seiftzer shteigen auf,
Tief fum dem Herz der Lieb betruebef,
Tieff iss das elend und heftig die noth
Won Liebe erwecket und hoffnung iss tod.

Kald iss der tag won’s scheint ken sun,
Dunkel die nacht wo’s blickt ken mond;
Feicht iss die erd wen die wolke weinen,
Und shay die shtund die sterna scheinen.
Tief iss das elend, etc.

Captain
Tochd’r, wass iss letz? Du husht mir so awrig fun der Liebe g’sunga, es iss mir bang du denksht shun an die buwa.

Josephine
Oh, wass sul ich sawga!

Captain
Now, ‘s iss net d’wart oss du in a hurry bisht dot d’wega. Ich will dir shun ‘n mon rous picka won’s tzeit kummt.

Josephine
Dawdy, ich hab shun aner rous gepicked.

Captain
Der Dauzig!

Josephine
Nay aber’n kommona sailor uf deim egena shiff.

Captain
Und mensht du wetsht ihn hiara?

Josephine
Net bis er mich frawgt.

Captain
My gehorsames kind.

Josephine
My guda dawdy.

They embrace.

BARCAROLE (invisible)

Ueber das grosse wasser
Kummt der Josef Borter, K.C.B.
Doch mawg er geh wohie er will,
Krachen die grosse flinte shtill.
Greish ueber das grosse wasser
For der Josef Borter, K.C.B.

During this the crew have entered on tiptoe, listening attentively to the song.

Do kumt der old Sir Jo,
Mit ‘n boat-load harlich weibsleid.
Nun laszt uns danzen so,
Und singen wie net recht g’scheit.
Mir fahren auf der say,
Unser shiff iss shay und shteady,
Mir trinken nix oss TAY
Und mir sin aw immer ready.

Captain
My child, I grieve to see that you are a prey to melancholy. You should look your best today, for Sir Joseph Porter, K.C.B. will be here this afternoon to claim your promised hand.

Enter Sir Joseph’s Female Relatives. They dance.

Relatives
Gayly tripping, lightly skipping, flock the maidens to the shipping

Sailors
Flieg der lumpa fum der fenshter
Laszt uns froehlich sei im ernster.

Relatives
Sailors sprightly, always rightly, welcome ladies so politely.

Sailors
Weibsleid oss so haerlich singen,
Werden lusht und freude bringen.

Enter Sir Joseph.

Captain
Do kumt der Jo; now geb drei cheers.

Hurray! hurray! hurray!

SONG (Sir Joseph)

(spoken) Ich hab so’n holve notion—das
Ich bin der kaynich fum der meer,
Das grosse shiff ich steer,
Die ganze welt iss mich bekannt.

Hebe
Und mir sin sei shwester und sei cousins und sei aunts

Relatives
Und mir sin, etc.

Sir Joseph
Ven at enker here I ride
My bozzum swells mit bpride;
Und I snep my fingers on der foeman’s taunts.

Hebe
Und so could sel schweshter und sei cousins
Oss er tzahla kann bei dutzens, und sei aunts.


Sir Joseph
Die buwa guken tzimlich sowa d’moyra.

Salors (saluting)
Danke shoen.

Sir Joseph
Sie sin feina kerls.

Sailors (salute)
Unser ganze achtung.

Sir Joseph
Dusht sie gude treat?

Sailors (singing)
“M’r drinken nix oss tay.”

Sir Joseph
Was; gar net?

Sailors (emphatically)
Nay—

Sir Joseph
You’ve a remarkably fine crew, Captain Corcoran.

Captain (suppressing them)
Sh-sh-h…! (leads Sir Joseph to front and whispers)—
Ols a’ mol.

Sir Joseph
So-o-o-o. Sawg seller kal sol mohl do raus kumma (pointing a general way to the sailors)

Captain (puzzled, imitates his motion and says)
Sawg, du, kum mol do rous; der Jo will mit dir schwetza.

Sailors (not knowing which one is meant, they all file up and surrounding Sir Joseph, salute)
Ich bin do.

Sir Joseph (furiously)
Zurick.

Sailors (retreat)
Ich bin zurick.

Sir Joseph
Ich hab sella kerl DAT gemehnt (pointing to Ralph)

Captain
Du grumnasicher; feesel die foula karper do funna.

Ralph
Was husht g’sawt?

Captain
Wie mensht? Ich glaub ich fershtay dich net.

Ralph
Wann ich so gude sei will.

Captain (angrily)
Was, du—

Sir Joseph (rebuking)
Tut-tut-tut. Er hut recht. Wann er so gude sei will.

Captain
Hum-m-m! Wann du so gude sei wit (Ralph comes forward)

Sir Joseph
For I hold dot on dem seas
Dot expression “off you blease”
A particularly gentlemanly tone implants.

Cousin Hebe
Und so thun sei schwester und sei cousins und sei aunts.

All
Sei schwester und sei cousins
Oss er tzahla kann bei dutzend,
Und sei aunts.


Sir Joseph
Captain, es war mir geshta g’sawt du hetsht so’n shaene tochd’r. Iss es waar?

Captain
Oh, hibsch, hibsch, sehr hibsch.

Sir Joseph
Gukt sie wie ihre Papaw?

Captain
Nay, gar net.

Sir Joseph (relieved)
Ah! dann kannsht du sie officially informa das ich sie sehne will im kabin und won sie mich suit du ich sie hiara naksht Sontag.

Exit Sir Joseph and Captain.

GLEE

A British tar is a soaring soul
As free as a mountain bird;
His energetic fist
Should be ready to resist
A dictatorial word. (Etc.)

Exit all excepting Ralph.

Ralph
Mei mind iss uff g’macht. Ich frag die Josephine der naksht mohl oss ich sie sehn. Ich bin yusht so gude oss anicha mann except der Jo—der Jo secht yo selvet im des shtick oss er uff g’macht hut, und s’iss aw die wahrheit. Ah! sie kumt!—Herz, mei herz, laszt no die ew’ge unruh (retires backstage as Josephine enters).

Josephine
‘S iss gar net d’wart, ich kan der Joe net gleicha. Der Pap het’s of course awrig gern oss mir hiara det’n, und ich det sheer ainich ebbes f’r der Dawdy zu obliga aber DASS kann ich net; mei herz iss net mehr mein eigenes. ‘S iss yusht a nawme oss mich tsitter macht, und dass is—Ralph. (Ralph approaches tenderly and deferentially, and overcome at her confession, takes her hand and says:)

Ralph
Josephine, ich liebe dich! (Josephine looks startled a moment, but recovers herself and sternly repulses him)

Duett (Josephine and Ralph)

Josephine
Geh wek, du wieshta ding,
Du husht ken recht do;
Fergess net wer ich bin,
Und wem du schwetsht zu
(aside)
Doch lieb ich ihn fum herz und darf es gar net sawga,
Mei leida und mei schmerz muss ich alanich drawga—
Es iss mir bang das alend macht mich mawga,
Sei gruma naws dut mich so awrig plawga.

Ralph
Stolz lady, wie du’s husht—hard-herzig beauty.
Du sawgst, also ich muss—es iss mei duty;
Und du mei maedle bisht der Cap. sei tochd’r.
(aside)
Doch, kennt sie mich yusht gleicha waer ich ganz zufrida.
Sie shput und lacht, doch muss ich sie mei lieb owbida—
Fum noth und elend det ich sie b’heeta,
Und wie en airlich mensch ich det sie treata.

Josephine
Die naws, die naws iss grum.

Ralph
Mei herz, mei herz iss grawt.

Ralph (recit.)
Can I survive this overbearing
Or live a life of mad despairing,
My proffered love despised, rejected?
No, no; it’s not to be expected!
(calling of)
Messmates, ahoy!
Come here! Come here!
(Enter sailors, Hebe and relatives)

Chorus
Ya, mir sinn do,
Sinn do, sinn do.
Now sawg uns g’schwind
Was hut sie g’sawt?

Ralph (to cousin Hebe)
Es maedel secht sie wot mich net,
Sie kann mich gar net leida, lady;
Mei gruma naws gukt sie deruff,
Und shickt mich der Sals Rever nuff.

All
Oh, cruel one!

Dick
Sie will dich net, Oho! Oho!
Ich hab dir g’sawt es genkt dir so.

Chorus
Mir shtanden’s net. ‘S iss yo’n shond.
Lieb kumt zugleich zu niedrig und stolz/
Mir sinn all sowa, sober sailor leid,
Und missen mir es shtanda? Nay!

Dick
Ihr missen’s shtanda, eb ihr wollen
Oder net, Oho! Oho!
‘N lady sie—ich hab yo g’sawt
Es genkt euch so.

Ralph (drawing a pistol)
Mein freund der Tod sei Hand mir rechet,
Fur oh! mei herz—mei herz verbrechet;
Won ich kabud bin, oh! sawgen sie
Wie ich g’liebet hat—nur sie
Wich ich g’liebet hat—nur sie

During chorus he has loaded pistol.

Nem warnung, kumraade all,
Und bleiben immer leddich,
Fur Josephine ich fall!

Puts pistol to his head. Chorus stop their ears. Josephine enters.

Josephine
Sheese net—sheese net—ich lieb dich.

Chorus
Sheese net—sheese net—sie liebt dich.

Ralph (incredulously)
Liebt mich?

Josephine
Liebt dich.

Chorus
Ya, ya, ya, ya, sie liebt dich.

Dick Deadeye
Er meent er het sei Josephine,
Doch sinn sie all erbarmlich green.
Es kummt ‘n donnerschlag
Und reist die Liebe all zu nix.
Der Captain hut ‘n wort zu sawga—
Sie missen airsht der Dawdy fraga
Und wann sie dun—ich sawg’s gewiss
Das ganz unewa liebe kumt ins ew’ge Finsternis.

Josephine, Hebe, Ralph (alternating)
This very night with bated breath and muffled oar
Without a light as still as death we steal ashore.
A clergyman shall make us one at half past ten,
And then we can return, for none can part us then!

Dick
Forbear, nor carry out the scheme you’ve planned.
She is a lady—you a foremast hand!
Remember, she’s your gallant captain’s daughter,
And you the meanest slave that crawls the water!

All
Back, vermin, back, nor mock us!
Back, vermin, back, you shock us!
Let’s give three cheers for the sailor’s bride
Who casts all thought of rank aside—
Who gives up home and fortune too
For the honest love of a sailor true!
For a British tar is a soaring soul
As free as a mountain bird;
His energetic fist should be ready to resist
A dictatorial word!
His foot should stamp and his throat should growl,
His hair should twirl and his face should scowl,
His eyes should flash and his breast protrude,
And this should be his customary attitude.

CURTAIN


ACT II

Scene. Deck of H.M.S. Pinafore. Night. Captain discovered singing and accompanying himself on a mandolin. Little Buttercup seated on quarter deck, gazing sentimentally at him.

SONG (Captain)

Zu du, du gude mond
Will ich en solo singa.—
Ich glaub ich geh nous Vest,
Zu de Incha and onra sotta dinga.

Captain
Ah! Little Buttercup, still on board? That is not quite right, little one. It would have been more respectable to have gone on shore at dusk.

Buttercup
True, dear Captain—but the recollection of your sad, pale face seemed to chain me to the ship. I would fain see you smile before I go.

DUET (Little Buttercup and Captain)

Buttercup
Mein freund,
Sache sinn net alfort grawt wie sie guken,
Dick millich gukt wie rohm aber es iss net;
Und shay g’blackda shtuywel gucken wie patent-leather, aber sie sinn aw net:
Und ‘n micke-ware kann pohawna federa drawga.

Captain (puzzled)
Very true, so they do.

Buttercup
All trup shoaf huts schwatza dabei,
Alles was glaenzed iss net brass,
Der shoensht kerl im class kann shmaert oss’n bluck sei,
Und ‘s iss net alford de grest grut oss es weidsht jumpa kann.

Captain
Ich glaub es wohl alle mohl.
Ich denk dahinter steht was shrecklich,
Ueberaus, und ganz unglicklich
—’S iss nich waar.

Buttercup
Es iss waar.

Captain
Well,
Ich hais mich net so ueberaus g’scheit,
Aber so kennt ich shwetza fum now bis naksht Grischdawg;
Es war mohl ‘n katz hut die gichdera kotta.
Wo’s feier hut, hut’s aw shmoke.

Buttercup
Frequentlee I agree.

Captain
M’r kann oft guka was m’r net gern sawga det.
Es liderlich kind set’s briggle shpeera,
‘N tayleffle molossich iss besser oss gar ken zuker im koffe.
Der geitzich hund shloaft ols noch im geilsdroag.

Buttercup
Ich glaub es wohl alle mohl.

Captain
Paw of cat the chestnut snatches,
Worn out garments show new patches,
Only count the chick that hatches;
Men are grown up catchy catches.

Buttercup
Yes, I know that is so
Aside Though to catch my drift he’s striving,
I’ll dissemble—I’ll dissemble;
When he sees at what I’m driving
Let him tremble—let him tremble.

Captain
Ich denk dahinter shteht was schrecklich,
Ueberaus und ganz unglicklich;
Doch ich glaub sie schnitzled hesslich,
Es iss waar, ganz und gar.
Doch ich glaub sie schnitzled hesslich,
Was sie sawgt iss ungewisslich;
Ihr gedanken sinn unmesslich,
Ess iss waar.

Buttercup
‘S iss nicht waar.

Exit Little Buttercup melodramatically.

Captain
Incomprehensible as her utterances are, I nevertheless feel that they are dictated by sincere regard for me. But to what new misery is she referring? Time alone can tell!

Enter Sir Joseph

Sir Joseph
Captain Korkoran, I was very much disappointed mit your daughter. I don’t dink she vil do.

Captain
She won’t do, Sir Joseph?

Sir Joseph
Dot vos it. Der fact vos, dot although I have urge my suit mit as much eloquence as vos inconsistent for an official utterance, I don’t vos successful. How you make dot oud?

Captain
Really, Sir Joseph, I hardly know. Josephine is of course sensible of your condescension.

Sir Joseph
Yaw, dot vos drue.

Captain
But perhaps your exalted rank dazzles her.

Sir Joseph
You dink it vould?

Captain
I can hardly say; but she is a modest girl; and her social position is far below your own. It may be that she feels she is not worthy of you.

Sir Joseph
Dot vos really a very sensible suggestion of human nature as I had given you credit fo.

Captain
See, she comes. If your lordship would kindly reason with her, and assure her officially that it is a standing rule at the Admiralty that love levels all ranks, her respect for an official utterance might influence her to look upon your offer in its proper light.

Sir Joseph
Dot vos not unlikely. I vill took your suggestion. But hush! I hear feetsteps!


Josephine
The hours creep on apace,
My guilty heart is quaking!
Oh, that I might retrace
The step that I am taking.
It’s folly it were easy to be showing,
What I am giving up and whither going.
A simple sailor, lowly born,
Unlettered and unknown,
Who toils for bread from early morn
Till half the night has flown!

Sir Joseph (coming down)
Josephine, it has been represented to me dot you vas oxcited by my exalted rank. I vould like to told you officially dot off your hesitation vos attributed to dat circumstance it vos uncalled for.

Josephine
Oh! then your lordship is of opinion that married happiness is NOT inconsistent with discrepancy in rank.

Sir Joseph
I vos offically mit dot opinion.

Josephine
That the high and lowly may be truly happy together, provided that they truly love one another?

Sir Joseph
Josephine, I vould like to told you OFFICIALLY—dot vos it.

Josephine
I thank you, Sir Joseph. I DID hesitate, but I will hesitate no longer. (Aside) He little thinks how eloquently he has pleaded his rival’s cause. (Captain has entered, during this speech he comes down.)

TRIO (First Lord, Captain and Josephine)

Josephine
Never mind the why and wherefore.
Love can level ranks and therefore
I admit its jurisdiction!
Ably have you played your part,
You have carried firm conviction
To my hesitating heart.

All
Laszt die glocken jubeltoenen, Reisst die luft mit lust gesang, etc.

Sir Joseph
Frag uns net f’r explanation,
Sei zufrida wann mir sawgen
Dass es kann ken dif’rence mache
Eb du gelt husht oder net,
Es kennt mich net besser pleasa
Wann der Dawdy millyona het.

Captain
Sir Joseph, I cannot express to you my delight at the happy result of your eloquence. Your argument was unanswerable.

Sir Joseph
Captain Korkoran, dot vos one of ther habbiest karackteristics of dis happy guntry, dot official utterances could invariably be regarded as unanswerable.

Captain
At last my fond hopes are to be crowned. My only daughter is to be the bride of a cabinet minister. (During this speech Dick Deadeye has entered.)

Dick (Mysteriously)
I’m come to give you warning.

Captain
Indeed Do you propose to leave the navy then?

Dick
No, no; you misunderstand me; listen!
Gude Cap, ich det dir gern mohl eppes sawga,
Singt hey tra la, gude Captain oss du bisht;
Doch ‘s iss mir bang es wird dir wenning plaga.
Singt hey tra la, gude Captain oss du bisht.
Tra la mei guda Captain.—

Captain
Tra la, du narrish sailor.

Dick
Gude Cap. dei glaene tochd’r hut ‘n plawn gesetzt,
Tra la, mei guda Captain oss du bisht.
Auf diese nacht mit Ralf zu heiarawden yetzt,
Tra la, mei guda Captain oss du bisht—
Tra la, mei guda Captain.—

Captain
Dick Deadeye, I thank you for your warning. I will at once take means to arrest their flight. This boat cloak will afford me ample disguise. So! (Envelopes himself in a mysterious cloak, holding it before his face.)

Dick
Aha! Sie sinn g’fixed! sie sinn g’fixed! (Enter crew on tiptoe, with Ralph and Boatswain, meeting Josephine, who enters from cabin on tiptoe with bundle of necessaries, and accompanied by Little Buttercup. The captain, shrouded in his boat cloak, takes the stage unnoticed.)

(Captain stamps.)

All (much alarmed)
Was der dausig war dann dass?

Dick
Sei’n doch shtill, es war die katz!
Pull ashore, in fashion steady,
Hymen will defray the fare,
For a clergyman is ready
To unite the happy pair.

(Stamps as before)

All
Was der dausig—war shon wider dass?

Dick
Se’in doch shtill, es war die katz!

All
Shon wieder war’s die katz!

Captain
Sie hen recht—es war die katz.

(throwing off cloak)
Hullup!
Shoen tochd’r fun mei’m,
Sei so gude mir zu sawga,
Wohie oss du geh wit
Mit die salors vun mei’m.
Sinn first rate-a kerls und kennten
Anich ebba dresha.
Doch sinn sie net gude company
Mei lady, fur dich.

Ralph
Proud officer, that haughty lip uncurl!
Vain main, suppress that supercilious sneer.
For I have dared to love your matchless girl—
A fact well known to all my messmates here!

Captain
Oh, horror!

Ralph and Joseph
I (he) humble, poor and lowly born.
The meanest in the port division—
The butt of epauletted scorn—
The mark of quarter-deck derision—
Have (has) dared to raise my (his) wormy eyes
Above the dust to which you’d mould me (him),
In manhood’s glorious pride to rise.
I am (he is) an Englishman.

Chorus
Guk’n mohl aw!
Er iss ‘n Englisher.

Boatswain
Oss er iss ‘n Englisher,
Und er hut’s yo selvet g’sawt

Chorus
Oss er iss ‘n Englisher.

Captain (trying to repress his anger)
In uttering a reprobation
To any British tar,
I try to speak with moderation,
But you have gone too far.
I am sorry to disparage
A humble foremast lad,
But to seek your captain’s child in marriage,
Fadultzei, ‘s iss zu awrig.

All (shocked)
Oh!

Captain
Yaw, fadultzei, ‘s iss zu awrig. (During this Sir Joseph has appeared on deck. He is horrified at the bad language.)

Sir Joseph
My pain und my distress
I found it was not easy to express
May amazement, my surprise
You may found out by looking on my eyes.

Captain
My lord, one word: the facts are not yet before you:
The word was injudicious, I avow!
But hear my explanation, I implore you,
And you will be indignant, I avow!

Sir Joseph
I vill hear of no defence.
Attempt none, vos you sensible.
Dot vord of evil sense
Vos wholly indefensible.
Go, ribald, got you hence
To your kaeben mit celerity.
Dis vos der gaonsequence
Of ill-advised asperity!

(Exit Captain, disgraced, followed by Josephine.)

Sir Joseph
Now, you told me how it vos dot your Captain swear at you. It vasn’t your fault, vos it?

Ralph
Please, your honor, it was thus wise. You see I was only a topman—a mere foremast hand—

Sir Joseph
Don’t be ashamed of dot. Your position as topman vos a very oxalted one.

Ralph
Well, your honor, love burns as brightly in the foksle as it does on the quarter deck, and Josephine is the fairest bud that ever blossomed upon the tree of a poor fellow’s wildest hopes.

Enter Josephine; she rushes to Ralph’s arms. Sir Joseph is horrified.

All
Ah-h-h-h!

Sir Joseph
Insolent sailor, you shall repent dis outrage. Seize him!

The marine seizes him and handcuffs him.

Josephine
Oh, Sir Joseph, spare him, for I love him tenderly.

Sir Joseph
Got oud!—I teach dot presumptuous marine to discipline his affections. Haf you got such a ding as a penitentiary on board?

Amnes (lugubriously)
Um-m-m.—Yaw.

Sir Joseph
So-o-o! Vell, you tie a chain on him and take him righd avay pooty qwick oud.

At the end Ralph is led off in custody.

Sir Joseph
My pain and my distress I found itw as not easy to oxpress. My amazement, my surprise, you may found out by looking on my eyes. Josephine, I would like to told you officially dot I vos hurt. You! a daughter of a Captain in der Royal Navy—

Buttercup advancing
Hullup! Ich hab eppes zu sell zu sawga.

All
Du!

Buttercup
Yaw, ich! Ralph, kumm haer. (Ralph comes forward and kneels on her left.)
Captain, do rous mit dir. (Captain comes from Cabin and kneels at her right.)
J
o, mach die awga zu. (Joseph obediently shuts his eyes. Marine brings tray to Buttercup and transformation begins.)

SONG

Buttercup
Bout fertzich yahr zurick—
Un ‘s iss aw net geluga—
Wie ich noch yung und shay war,
Hab bavies uff getzuga.

Chorus
Now this is most alarming,
When she was young and charming,
She practiced baby farming
A many years ago.

Buttercup
Zwee war’n mir mohl gebracht,
Der ain’d war wiesht und orrum:
Der onner reich und shmart—
‘N rechter hoch geborner.

All (explaining to each other)
Now this is the position:
One was of low condition,
The other a patrician,
A many years ago.

Buttercup
O, schwer iss meiner kreuz,
Wie hab ich’s dann du kenner?
Ich hab sie uff gemixt—
Die orrum glaener kinner.

All
How could you do it?
Some day, no doubt, you’ll rue it.
Although no creature knew it
So many years ago.

Buttercup
Dann kumt amohl ‘n zeit,
Die bavies mich verlossen.
Der wieshter war der Cap,
Der onner Ralph ihr cousin.

All
They left their foster mother,
The one was Ralph our brother,
Our captain was the other
A many years ago.

Transformation takes place during this song, and at the end Ralph rises as Captain, and Captain as Ralph.

Sir Joseph
Hm-m-m! Now dot vos a very singular circumstance (pointing to Captain). Sawg sella Kerl set mohl do do’rous kum.

Ralph (as Captain)
Sawg, du grumnaisicher; feesel dei foula karper do funna.

Captain
Was husht g’sawt?

Ralph
Wie mensht? Ich glaub ich versteh dich net.

Captain
Wann ich so gude sei will.

Sir Joseph
Er hut recht! “Wann er so gude sei will.”

Ralph
Why certainly. Wann du so gude sei wid. (Captain steps forward.)

Sir Joseph to Captain
Du bisht ‘n first rate-a kerl, gella?

Captain
Falluss dich druf.

Sir Joseph
So it seems dot you vos Ralph and Ralph vos you.

Captain
So it seems, your honor.

Sir Joseph
Vell, I need not told you dot on top of dis I don’t marry Josephine.

Captain
Don’t say dot, your honor; love levels all ranks.

Sir Joseph
Yes, he do pooty much, but he don’t lefel ‘m gvite so much as all dot. (Hands Josephine over to Ralph and calls Hebe to himself.)

QUARTETTE

Oh joy, oh rapture unforeseen
The clouded sky is now serene!
The god of day, the orb of love,
Has hung his ensign high above,
The sky is all ablaze
With wooing words and loving song
We’ll chase the lagging hours along.
And if he finds the maiden coy,
We’ll murmur forth decorous joy
In dreamy roundelay.

Captain
I shall marry with a wife
In my humble rank of life!
(Turning to Buttercup)
And you, my own, are she—
I must wander to and fro,
But wherever I may go,
I shall never be untrue to thee!

Sailors
Was, gar net?

Captain
Nay, gar net.

Sailors
Was, GAR NET

Captain
Well, ols amohl.

All
Hardly ever be untrue to thee! Then give three cheers and one cheer more for the faithful seaman for the “Pinafore.”

Buttercup
Doch gleicht er sei Buttercup, orrum glay Buttercup,
Und ich waiss gar net warrum;
Doch gleicht er sei Buttercup, shay glaene Buttercup,
Zu dei glay Buttercup kim.

Chorus
Doch gleicht er sei Buttercup, orrum glay Buttercup,
Und mir wissen gar net warrum.
Doch gleicht er sei Buttercup, orrum glay Buttercup,
Iss er now net hesslich dum!

Sir Joseph
Ich bin der kaynich fun der meer,
Und ven ich hiar dir (to Hebe)
I vos true mit dot devoton vot my lofe implants.

Hebe
Then good-bye to his sisters and his cousins and his aunts!
Especially his cousins,
Who he reckons up by dozens,
His sisters and his cousins and his aunts!

Chorus
Ols er iss ‘n Englisher,
Und er hut’s yo selvet g’sawt.
Yaw, er hut’s yo selvet g’sawt,
Ols er iss ‘n Englisher.

CURTAIN


This Pennsylvania German version of Gilbert and Sullivan’s H.M.S. Pinafore; or, The Lass That Loved a Sailor was serialized in The Morning Call (Allentown) newspaper on May 16, May 23, and May 1959.

The Pennsylvania German translation of Pinafore was first published in Allentown in 1882 as H.M.S. Pinafore, oder Das Mædle und ihr Sailor Kerl: ‘n Translation fun dem bekannte Opera. That text was presented in parallel Pennsylvania German and the original English libretto, and translated by Alfred C. Moss and Ellwood Newhard. It was revived in 1901 in Allentown, Altoona, Bethlehem, Easton, Lancaster, Lebanon, Reading, Scranton, and other Pennsylvania towns to great regional acclaim. A second revival focused in eastern Pennsylvania took place in 1910 and was still recalled by scholars and residents of Northampton County and Lehigh County in the 1960s.

The Pennsylvania German text digitized here was edited and corrected by Preston Albert Barba (1883-1971) in 1959 and published in his ‘S Pennsyvaanisch Deitsch Eck (The Pennsylvania German Corner) column with notes and commentary. A third text was prepared in the 1970s or 1980s in typescript for an unknown purpose by the Rev. Dr. Richard Druckenbrod, a German Reformed United Church of Christ pastor and president of the Pennsylvania German Society.

Dr. Barba notes: “The Pennsylvania German version is not in the best Lehigh Countian Pennsylvania German and contains many errors, but it was meant to be burlesque. Joined with the light music of Sullivan and Woody Newhard’s dialect ad libs it proved a roaring success.”

This text was transcribed by Richard Mammana in 2022 for purposes of free use non-commercial language study with no further assertion of copyright.

November 1977 article from The Morning Call.

Leave a comment

Filed under Bibliography, Pennsylvania German, Personal