Hymn of Comfort for an Exile

By Joseph Schaitberger

Translator’s Preface

In Professor Wagenmann’s article on Joseph Schaitberger in the Allgemeine Deutsche Biographie, he identifies Schaitberger’s Salzburg Exile Hymn as “his most well-known.” “[It] reflects both every aspect of the distress experienced by those witnesses to the faith and their gospel-centered comfort, in simple, poignant words.”

A depiction of the Salzburg Emigrants from the front of Christoph Sancke’s Ausführliche Historie Derer Emigranten Oder Vertriebenen Lutheraner Aus dem Ertz-Bißthum Saltzburg, vol. 1 (Leipzig, 1732). The passage on the top is Matthew 24:20: “But pray that your flight does not take place in winter or on the Sabbath.” A sermon by Luther on this section of Scripture was one of the emigrants’ inspirations. The man on the left is carrying a sack on which is written: “God is with us in distress” (paraphrase of Psalm 91:15). In his arms are the Augsburg Confession and Johann Arndt’s True Christianity, a popular devotional work. The lady is carrying a sack on which is written: “The Lord has done great things for us” (Psalm 126:3). In her arm is a Bible. The rhyme on the rectangular scroll reads: “Because of faith in grace alone | We banished are to lands unknown. | We leave behind our fatherland, | Still safely in our Father’s hand.”

“Those witnesses to the faith” include primarily two waves of Lutherans exiled from the Archbishopric of Salzburg. A group of 1000+ were exiled by Archbishop Maximilian Gandolf between 1684 and 1686, with 600+ of their children, including Schaitberger’s children, being confiscated from them. And a group of 30,000+ were exiled by Archbishop Leopold Anton von Firmian between 1731 and 1734, around 12,000 of whom emigrated in 1732 to Prussian Lithuania in the area in and around Gumbinnen (present-day Gusev, Russia), where King Friedrich Wilhelm I of Prussia gave them a good start to a new life. Archbishop von Firmian’s original edict of explusion was signed on October 31, 1731 – a deliberately insulting way to “celebrate” the 214th anniversary of the Reformation – and publicly read on November 11, the anniversary of Martin Luther’s baptism. The 1731 edict also implied confiscation of children under 12 years old. Some of the harsher stipulations of his edict were later mitigated under pressure from the Protestant states in Germany, but it does appear that many children were forced to stay behind.

I translated Schaitberger’s Exile Hymn on the basis of the text as printed in his Neu-vermehrter Evangelischer Sendbrief (Nuremberg, 1733), pp. 131-133. The hymn is not found in the original 1710 edition of the Sendbrief, and thus it appears that Schaitberger composed it specially for the 1732 emigrants, on the basis of his own experience and the facts of the 1731 expulsion as he knew them. Schaitberger himself recommended singing it to the tune of “Ich dank dir schon durch deinen Sohn” or “Hör, liebe Seel, dir ruft der HErr!” (four melodies given on pp. 154-155 here). My only hesitation in presenting it is my rhyming of “unerring” with “unsparing” in st. 7, which I know some linguistic perfectionists will not appreciate. Nevertheless, dictionaries do legitimize both pronunciations of “unerring.”

Multiple sources say that Schaitberger’s hymn was one of the most oft-sung hymns by the emigrants during their journey. The emigration created a sensation especially in all the cities and towns through which the emigrants passed. Many townspeople sang with them in the town squares. The aging Schaitberger himself was able to greet some of the exiles in Nuremberg; one can easily imagine him singing his hymn with them or teaching it to some of them.

Hymn of Comfort for an Exile

1. I am an exile, sadly banned—
This my new designation—
From cherished home and fatherland—
God’s Word the sole causation.

2. Yet I, Lord Jesus, contemplate
Your like humiliation.
If I now you must emulate,
Fulfill your inclination.

3. Through foreign streets I now must stray;
A pilgrim I am branded.
Therefore, my Lord and God, I pray
You never leave me stranded.

4. Stay with me, mighty God, I plead;
To you I am commended.
Forsake me not in all my need,
Though life itself be ended.

5. Freely the faith did I confess—
What cause, then, for compunction?
Let men me “Heretic!” address
And seek my life’s expunction.

6. Fettered and bound in Jesus’ name—
What honor such expulsion!
Thus not my crimes, but this to blame—
True doctrine’s vile revulsion.

7. Though Satan and the world divest
Me of my means unsparing,
This jewel I’ll ne’er be dispossessed:
God and the faith unerring.

8. With your will, Lord, I shall agree,
Patiently persevering.
I shall subscribe to your decree
Willingly, without fearing.

9. Though I should stay in misery,
I shall not show resistance;
Still, God, do give good friends to me
E’en in the far-off distance.

10. Time now, in Jesus’ name, to leave;
All has from me been taken.
Yet I know one day I’ll receive
The glorious crown of heaven.

11. So step I from my house away
New, foreign streets to wander.
But Lord, my children! Forced to stay!
I sigh and sob to ponder.

12. Please, let my new town be a site
Where your Word is permitted;
By it my heart, both day and night,
Shall then be benefited.

13. If in this vale of tears I must
Live in prolonged privation,
In heaven God will give, I trust,
Far better habitation.

14. The man shall here remain disguised
Who did these verses fashion;
He papal doctrine has despised
But Christ professed with passion.

Joseph Schaitberger: Life and Work

By Julius August Wagenmann

Translator’s Preface

Portrait of Joseph Schaitberger, sketched by P. Decker ad vivum and printed by Martin Engelbrecht in 1732

Until recently, the term “Salzburgers” as it relates to Lutheran history had completely escaped me, to my own detriment. The history of Lutheranism in the former Archbishopric of Salzburg (whose land now comprises part of Austria since being annexed in 1805) is one of repeated persecution, dating back to the expulsion of Paul Speratus in 1520, for expressing his evangelical views too openly, and the beheading of Georg Scherer (or Schärer) in Radstadt on April 13, 1528, for refusing to recant the Lutheran doctrine he was preaching. There were also exiles decreed in 1588 and 1613-15.

The Peace of Westphalia of 1648 was supposed to put an end to such persecution, but in the Archbishopric of Salzburg it did not. The article below – translated from the Allgemeine Deutsche Biographie (Leipzig: Verlag von Duncker & Humblot, 1890), vol. 30, pp. 553-555 – describes the cruel banishment of Joseph Schaitberger and more than 1000 others in 1685-1686. And thus Joseph Schaitberger became an inspiration to the many more thousands who were banished by a later archbishop on October 31, 1731 (not a coincidental date), and who emigrated in 1732.

God willing, this is the first in a series of translations pertaining to Schaitberger and the Salzburg exiles that will appear here. I pray that these translations remind us just how precious our gospel-centered faith is, and strengthen us in the conviction that it is founded on the pure Word of God and is therefore worth any distress we might have to undergo for believing it and sharing it.

Joseph Schaitberger: Life and Work

Joseph Schaitberger, as depicted in a 1733 Nuremberg edition of his Neu-vermehrter Evangelischer Sendbrief, probably based on the portrait above.

Schaitberger: Joseph S. (or Scheitberger), Salzburg exile and evangelical author of devotional literature, born on March 19, 1658, in Dürrnberg by Hallein in the Salzkammergut, died on October 2, 1733, in Nuremberg. — His parents were the peasant and miner Johann Schaitberger and Magdalena née Danner from Berchtesgaden, both devoted to the evangelical religion, which had already found acceptance in Salzburg territory in the 16th century and from then on always had many secret allies among the mountain dwellers. Educated in reading and writing by his brother, who was schoolmaster in Dürrnberg, he devoted himself to the miner’s vocation and married Margarethe née Kümmel from Berchtesgaden when he was 25. In addition to working hard as a miner, however, he constantly and fervently occupied himself with the reading of Holy Scripture, Luther’s House Postils, and other evangelical devotional writings. When a religious persecution broke out in 1686 under Archbishop Maximilian Gandolf in the Tefferecker [or Tefferegger or Defereggen] Valley against the secret Protestants there, Schaitberger was also arrested along with others of his fellow believers, brought to Hallein in fetters, from there was delivered to the royal court in Salzburg, and was imprisoned there under harsh conditions for 50 days. During this time two Capuchin monks made fruitless attempts to bring him back to the fold of the Roman Church. Thereafter he was set free again, with an order to draw up his confession of faith in writing and submit it to the Archbishop of Salzburg. He openly and freely professed Luther’s doctrine and the Augsburg Confession and petitioned the archbishop that he and his fellow believers be left undisturbed in their worship and be returned the children that had been robbed from them. Instead he was dismissed from his mining job, divested of his possessions, condemned to fourteen days of penal labor on bread and water, and finally, since he refused to solemnly renounce his evangelical faith, was driven from the country with other evangelical Teffereckers [or Defereggers], more than 1000 in number, being forced to leave their possessions and children behind. He found a place of refuge in Nuremberg, where he was cordially welcomed and where he remained until the end of his life, earning his living as a day laborer, woodworker, and wire-drawer. After the death of his first wife (d. 1687), he entered into a second marriage with Katharina Prachenberger from Berchtesgaden, who bore him four sons but died already in 1698. Twice he dared to return to his homeland secretly and at risk to his life, partly to strengthen in faith and patience the fellow believers he had left behind there and partly to get his children out. Only one of his daughters followed him back, with the intention of winning him over to the Roman Church. But the opposite happened: She became convinced of the truth of the evangelical faith and decided to stay with her father, where she made a meager living by knitting. Schaitberger himself, once he grew old and was no longer able to work, was accepted by the Nuremberg council into the so-called “Mäntel Foundation of the Twelve Brothers [Mäntel’sche Stift der zwölf Brüder],” a charitable institution otherwise dedicated only to Nuremberg citizens. He also received financial assistance from friends abroad, who respected him highly for his simple piety and his unwavering confession of the evangelical truth, including the Augsburg preacher and senior Samuel Urlsperger, as well as the Memmingen Preacher J. G. Schelhorn, who gathered a generous collection for him in December 1732 and refreshed him with it shortly before his blessed end. Not long before his death he also greeted in Nuremberg the new Salzburg emigrants, who had been banished from their homeland in 1731 by Archbishop Firmian and were once again seeking a place of refuge in Germany.

Soon after his arrival in Nuremberg, Schaitberger had begun to write a series of evangelical tractates at the instigation of a certain Preacher Ungelenk there. Schaitberger did this partly for his own edification and partly for the instruction and strengthening of the fellow believers he had left behind in his Salzburg homeland. At first he had them printed individually as pamphlets (Schwabach, 1688ff) and sought to distribute them in many thousands of copies, especially among his countrymen. He finally issued them in a collected edition (1710 in Schwabach and Nuremberg) under the title: Neu-vermehrter Evangelischer Send-Brieff, Darinnen zwei und zwantzig nutzliche Büchlein enthalten, Geschrieben an die Lands-Leut in Saltzburg und andere gute Freund, dadurch dieselbige zur Christlichen Beständigkeit, in der Evangelischen Glaubens-Lehr, Augspurgischer Confession, in ihrem Gewissen, aufgemuntert werden1 (Newly Enlarged Evangelical Circular, Containing Twenty-Two Useful Booklets, Written to Countrymen in Salzburg and Other Good Friends, Through Which Their Consciences Are Encouraged to Christian Perseverance in the Evangelical Doctrine of the Augsburg Confession). This “Circular,” in addition to Luther’s and Spangenberg’s postils and Arndt’s True Christianity, became the most treasured devotional book of the evangelical Salzburgers, such as the inhabitants of the Ziller Valley who emigrated from their homeland in the Tyrol in 1837. It was later repeatedly printed, e.g. in Nuremberg in 1732 et al. and up to the most recent times, and was more broadly distributed as a devotional book; a so-called jubilee edition of it just appeared in 1889 with a short biography and portrait of the author (Reutlingen: Baur, 608 pages in octavo).2 The contents are as follows: 1) Schaitberger’s circular to the countrymen he has left behind, containing the confession of faith he had composed earlier, 2) account of the Salzburg reformation of 1686, 3) religious conversation between a Catholic and an evangelical Christian, 4) spiritual Christian mirror or guide for Christian living, 5) golden nourishing art of the children of God, 6) useful meditations on death, 7) evangelical dying school for the children of God, 8) Christian art of dying, 9) repentance-blaring trumpet of judgment, 10) two short consolations, 11) melancholy circular to his children still in Salzburg territory, 12) circular to his brother, 13) biblical passages of comfort, 14) evangelical Christian duty, 15) consolations for distressed consciences and afflicted souls, 16) report on religion, 17) answers to four religious questions, 18) simple questions on the parts of the Catechism with which fathers can instruct their children, 19) evangelical repentance-alarm bell, 20) traveling conversation between an Old Lutheran and a new Pietist, 21) four Christian reflections, and 22) miscellaneous hymns and prayers.3 He also composed a number of hymns, of which two were included in the appendix of the Coburg Hymnal (1717), “Du Spiegel aller Tugend [O mirror of all virtue]” and “Jesu meine Lieb’ und Leben [Jesus, my love and life].” His most well-known hymn, however, is his hymn for Salzburg exiles, which reflects both every aspect of the distress experienced by those witnesses to the faith and their gospel-centered comfort, in simple, poignant words. The original text of this “Hymn for Salzburg Exiles” begins and ends as follows (according to a printing from 1732): “I am an exile, sadly banned— | This my new designation— | From cherished home and fatherland— | God’s Word the sole causation. • Yet I, Lord Jesus, contemplate | Your like humiliation. | If I now you must emulate, | Fulfill your inclination. … Please, let my new town be a site | Where your Word is permitted; | By it my heart, both day and night, | Shall then be benefited. • If in this vale of tears I must | Live in prolonged privation, | In heaven God will give, I trust, | Far better habitation.”4

Cf. Samuel Urlsperger, Joseph Schaitberger (1732). • J. G. Schelhorn, De Religionis Evangelicae in Provincia Salisburgensi Ortu Progressu et Fatis Commentatio Historico-Ecclesiastica (Leipzig, 1732). • J. G. Schelhorn, Ergötzlichkeiten aus der Kirchenhistorie und Literatur (Ulm und Leipzig, 1762), I:494ff. • Georg Andreas Will, Nürnbergisches Gelehrten-Lexicon (Nuremberg und Altdorf, 1757), III:481ff. • Hirsching, Friedrich Carl Gottlob and Johann Heinrich Martin Ernesti Ernesti, Historisch-literarisches Handbuch berühmter und denkwürdiger Personen, welche in dem achtzehnten Jahrhundert gelebt haben (Leipzig, 1808), X/2:227ff. • Johann Heinrich Zedler, Grosses vollständiges Universal Lexicon Aller Wissenschafften und Künste (Halle und Leipzig, 1742), XXXIV:815ff. • Johann Caspar Wetzel, Historische Lebens-Beschreibung Der berühmtesten Lieder-Dichter (Herrnstadt, 1724), III:29ff. • Christian Friedrich David Erdmann, “Salzburger” in Real-Encyklopädie für protestantische Theologie und Kirche, 2nd ed. (Leipzig, 1884) XIII:323ff. • Karl Panse, Geschichte der Auswanderung der evangelischen Salzburger (Leipzig, 1827).

Endnotes

1 I edited the title Wagenmann gave to reflect that found in the original 1710 edition at my disposal and available online. Wagenmann’s title reads: Neuvermehrter evangelischer Sendbrief, darinnen 24 nützliche Bücher enthalten, geschrieben an die Landsleute in Salzburg und andere gute Freunde, darin dieselben zu christlicher Beständigkeit in der evangelischen Glaubenslehre Augsburgischer Confession in ihrem Gewissen aufgemuntert werden.

2 These later editions were expanded to include “Twenty-Four Useful Booklets,” and the “Hymn of Comfort for an Exile,” which Wagenmann mentions later, was also inserted. The two extra booklets were “Comfort for the Dying” and “Comforting Thoughts for the Dying.”

3 I also edited Wagenmann’s summary of the contents (cf. endnote 1). Wagenmann’s summary reads: 1) Schaitberger’s circular to the countrymen he has left behind, containing the confession of faith he had composed earlier, 2) an account of the Salzburg reformation, 3) religious conversation, 4) tractate on the young man and the old man, 5) Christian mirror, 6) the golden nourishing art of the children of God, 7) meditations on death, 8) the art of dying, 9) comfort for the dying, 10) repentance-blaring trumpet of judgment, 11) circular to his children in Salzburg territory, 12) to his brothers [sic], 13) evangelical Christian duty, 14) conversation about true and false Christianity, 15) tractate on perfection, 16) consolations for distressed and afflicted souls, 17) report on religion, 18) religious questions, 19) traveling conversation, 20) tractate on infant baptism, 21) on the appearances of angels, 22) works of repentance, 23) reply to the letter of a Nicodemite, 24) on the certainty of faith and the true knowledge of Christ. The content listed by Wagenmann is all in Schaitberger’s work, with the exception of “works of repentance [Bußwerke],” which appears to be a misspelling of “Buß-Wecker.” But much of what he labels as its own booklet is actually a sub-theme of a different booklet. For example, his #4 (which, however, should be “conversation between a young man and a poor man”) is included in what he labels #10. His #14 and #15 are both included in what he labels #13, and his #20, #21, #23, and #24 are all included in the actual #21, “Four Christian Reflections.”

4 In all the editions of Schaitberger’s Sendbrief at my disposal, in which his hymn for exiles is found, there is one more stanza after the one with which Wagenmann concludes: “The man shall here remain disguised | Who did these verses fashion; | He papal doctrine has despised | But Christ professed with passion.” However, at the time of this posting, I did not have access to any 1732 edition.

Strieter Autobiography: A New Home

[Continued from Part 4. If you have not yet read Part 1, click here.]

Youth (continued)

Now we boarded a small ship, and that brought us to the canal. On the canal we were now headed for Buffalo. The canal men were really nasty: If anyone went on shore, they would not let them back on. My father even fetched us some bread once, and when he was about to jump on, the helmsman veered away, and my father fell into the water up to his neck and his two loaves of bread were floating on the water.

Karl Müller's headstone in St. John's Lutheran Church cemetery, Bridgewater, Michigan

Karl Müller’s headstone in St. John’s Cemetery, Bridgewater, Michigan. Copyright 2013 Red Brick Parsonage.

We arrived in Buffalo and knew that we now had to go on the turbulent Lake Erie. We were quite uneasy and had a look at the water. We thought that out there it raged and blustered like it did on the Sea of Gennesaret when the Savior sailed across it with his disciples, but the water was completely tame. We boarded a steamboat, and that quickly brought us safe and sound to Detroit. There people had been arranged to meet us with transportation. The elder Auch was also there, the father of my eventual brother-in-law. They loaded us up and drove us to Ann Arbor. From Ann Arbor we headed several more miles further – to the west, I believe – to Scio. There was a large settlement of Württembergers there, together with their pastor Friedrich Schmidt, an alumnus of Basel.15 In the middle the frame church stood on the one corner, the parsonage on the other corner, and behind the church lay the cemetery.16 A mile or so to the west there were forty acres of land on which a log house was located a ways off the path. That was the property of a bachelor, Karl Müller, a tailor. He did not live in his house though, but went around sewing in people’s homes. For back then it was different from today. If you needed clothes back then, you fetched the tailor. We moved into his house. The owner ended up marrying my oldest sister Rosina. Their youngest son is the Pastor Müller in Deerfield, Michigan. We stayed in Scio through the winter. In the spring of 1838 we moved seven to eight miles further south to the town of Freedom, Washtenaw County, Michigan.

Bethel United Church of Christ Cemetery, where Jacob and Katharina Strieter are buried

Bethel Cemetery, where Jacob and Maria Katharina Strieter are buried. Copyright 2013 Red Brick Parsonage.

There Father bought himself forty acres of uncultivated land for a hundred dollars. Before that he had already bought himself a cow for twenty dollars, and so his supply of money was used up now. The forty acres lay perhaps a quarter mile off of the road from Manchester to Ann Arbor, somewhat more towards Manchester. There were many Germans there too, Württembergers, and in the township of Bridgewater bordering on the south, Hessians; my brother-in-law Müller was also a Hessian. There was not a church there. Service was held in a log public schoolhouse, a mile or so east of us.17 My father erected a log house and cleared land for farming. My brother Jacob, five years old than I, helped him bravely, and so did I, as much as I could. My sisters worked as servants and gave their earnings to Father. Back then girls did not get three to four dollars a week, but 75 cents or at best 1 dollar. Pastor Schmidt preached for us in the schoolhouse; he had many preaching stations. One time after the sermon he stationed my father in front of himself and delivered an address, then my father knelt down, and the pastor solemnly blessed him. From then on my father preached five Sundays and Pastor Schmidt on the sixth. Later, up at the intersection, from which we lived a quarter mile to the north, a log church was built and a cemetery was laid out, which is also where my parents are sleeping.18 My father preached in the church and also taught school during the winter for three months at a time – both, however, without any actual pay. I attended school under my father for three winters.

I also attended some classes in the public school in the aforementioned schoolhouse. There we had a certain Jerry Cramer for several terms. He was an absolutely outstanding teacher, but very strict, though also kind and just. One time a small Catholic girl was crying; her name was Eva Crämer. “Eve, why are you crying?” he asked. She pointed at a big girl who had taken her picture; it was her cousin. He inquired about it, and sure enough, she had it, a little Catholic picture of Mary. He sent a boy out to fetch a stick. He brought a hazel stick, about as thick as a finger and three feet long. The teacher grabbed the thieving girl by the hand, brought her on the floor, and gave her a real proper lashing over her back.

In my class there was a big, lazy brat, who never knew his spelling lesson. A lot was “spelled” [gespellt] back then. One morning the teacher told him, “If you do not know your ‘spelling lesson’ this evening, if you miss just one word, then you will receive your punishment.” The guy studied now, but still missed one word. Then the schoolmaster took his ruler and lashed him three times on each hand so hard that the young man told me the next morning that his hands were so swollen that he couldn’t chop any wood.

One time the teacher showed us a thing made of lead that looked like a half dollar, with a hole and a string in it. He told us, “Whoever does not miss a single word in spelling this evening, gets this thing around his neck and may take it home until tomorrow.” Now we went at it. I was the top speller. Lillie Allen was standing next to me. Whenever a word was given to me, she would look at me, expecting me to miss it, but I didn’t miss and now I received the thing around my neck. How proud I was, and with what pleasure I showed my lead thing to my parents and siblings!

Endnotes

15 Friedrich Schmid(t) was born on September 6, 1807, in Walddorf near Nagold, Württemberg, Germany. In March 1828 he entered the Basel Mission Institute. He was ordained a Lutheran minister on April 7, 1833. German immigrants in Washtenaw County had previously requested a pastor from Basel and so Schmid was sent to America, arriving in Ann Arbor in August 1833. What became Salem Lutheran Church in Scio was organized on September 20, 1833. Today it is one of the oldest congregations in the Wisconsin Synod.

16 The frame church, 30 by 40 feet, was erected in 1836. Pastor Schmid built a house across from the church in the summer of 1836 and moved his family into it in September.

17 This was eventually known as the Kuebler District schoolhouse.

18 The German Evangelical Bethel Congregation was officially organized by Pastor Schmid in the fall of 1840. At the same time an acre was deeded to the congregation for a cemetery and a log church erected on that acre. Today this church is Bethel United Church of Christ, located on the southeast corner of Bethel Church Road and Schneider Road. So the Strieter family lived a quarter mile north of there on what is now Schneider Road.

[Read the next part here.]

Strieter Autobiography: Emigration

[If you have not yet read Part 1, click here.]

Youth (continued)

In 1837 my father formed his emigration ideas. The choice was between Russia and North America, the United States. It was said that the Russian tsar was very kind to German Lutherans and helped them to find a home. But my father still decided in favor of America, and he had in fact selected Ann Arbor, Michigan, as his destination. Pastor Götz sent for my father and urged him to stay. He showed him on the map a body of water that was called Lake Erie. He told him that we would have to cross it, and that it was a very turbulent body of water where a very large number of ships sank. My father related this to us, but cheered us up by saying, “Our dear Lord God is also on the water.”

We got ready for our departure. Another family and a few young men from Affalterbach and several families from the surrounding villages also got ready to go. My father hired a coachman with two big old horses and a large wagon covered with white fabric; that’s where everything was packed up. Mother and we small children were allowed to sit up top; the others had to walk. Now we were off to America. When we came to the Ochsen, the innkeeper ran to the wagon with a flask of wine, managed to grab hold of my father, wept and cried out, “Now our prayer-man is leaving us.”

We traveled to Bremen. It was a long, deplorable trip! The cover over us got cracks in it here and there, and the water would drip through them when it rained. The coachman was a drunken wretch. In every single inn, especially where he was lodged for the night, he drank, and no one could get him away from it. If the young men had not looked after his horses, the poor animals would have died.

Finally we arrived in Bremen. My father soon became acquainted with Christian brothers, especially a certain Kalbfleisch family. At a synod convention, I believe the location was called Collinsville,11 an old lady invited me over and told me that she had gotten acquainted with my father in Bremen. In Bremen they loaded us on a small vessel on a river12 and now we were headed to Bremerhaven. That’s also where we thought we were going to die; at one point our small vessel was sitting on the ground. After a while the water was coming toward us like a mountain, and we thought it was going to cover us.13 In the harbor two ships were ready – a beautiful new vessel with three masts, a speedy sailer called Louise, and an old vessel with two masts which was called Leondine. We really wanted to take the Louise, but there was no more room on it, and so we had to board the Leondine in disappointment.

We were off and so too began the seasickness. My poor mother almost never left her bed. We ate sailors’ fare – black, tough hardtack. On the upper deck there was a walled-in firestove on which a large kettle was stored. The cook handed it over for cooking every day. If the girls did not feel well, then the young men did the cooking. They had beans which were put in the water in the kettle, along with a nasty piece of salt pork. Then they were cooked. The beans on the bottom were burnt, and those above them were hard. And then there was the grease on top, as thick as a finger. When midday came, then the people came with bowls and took their portion. But we Swabians had never eaten such food. In Affalterbach, in the morning we had a bread soup with fried potatoes, at midday millet gruel [Hirsbrei], creamed corn [Welschkornbrei], potato wedges and spaetzle [Kartoffelschnitz und Knöpfle], fried spaetzle and salad, pancakes and salad, steam dumplings [Dampfnudeln, a kind of roll], yapper slappers (Maulschellen, filled rolls), meatballs or sausage balls, depending on the circumstances, and so on. We didn’t have a lot of meat, but we did have some, though we never had salt pork.

My sisters took our portion of pork raw, then they roasted it well and filled an entire metal tub [Blechstipig] with it and brought it over to us. They broke the hardtack into pieces with the hammer, put the fragments in a bowl and poured hot water over them and melted them, and thus made a good soup that we could eat.

We had a good trip. No one died, and a little girl was born, who was baptized Leondine. Only once were the hatches closed on account of a storm. There was one time during the night that something slid past against us and our ship tipped way over to one side. In the morning the captain – he was still rather young, a short and most delightful guy – told us: “Another ship was sailing toward us and would have just about drilled us into the ground.” From then on the young men had to blow a signal. They had a long brass reed available and they positioned themselves at the front and one of them blew until he was out of breath, then the second one blew, then the third and so forth, the whole night through, in order to warn the other ships to stay away from us.

On Sunday it was always quiet. My father would go onto the deck; everybody gathered around him. Even the sailors had to be quiet. The captain would lean against a mast. There a hymn would be sung, and my father would read a sermon from Ludwig Hofacker14 and would pray.

We were about halfways there when the captain showed us a ship over yonder and said, “That is the Louise.” We arrived happily in New York, and two days later the Louise did too – the beautiful, new speedy sailer.

Endnotes

11 In Illinois

12 The Weser River

13 Strieter is describing what it looked like to him when he approached the sea for the first time.

14 Ludwig Hofacker (1798-1828) was a pietistic Lutheran pastor in Stuttgart and Rielingshausen. He was renowned for his passionate Christ-centered preaching; his church would often already be crowded an hour before the service began.

[Read the next part here.]