by [the late] Erwin Schneider

Volk auf dem Weg, Landsmannschaft der Deutschen aus Russland, Stuttgart, Germany, December, 2001, pages 21 - 22 - Translation from German to English by Alex Herzog, Boulder, Colorado

Steppental lay under a mid-December cover of snow. Gardens, woods, meadows, farmyards and shrubbery -- all were covered in white. The farmers had laid in a rich harvest, although their everyday concerns remained a part of their lives. Yet, compared with the hard days of the harvest, this was almost like "den Maeuslein gepfiffen," as we used to say [an untranslatable saying meaning something like leaving some of the cares to the mice ...].

The men were keeping everything in their farmyards and barns in good order, looked after the horses and cows, and made sure that feed and heating materials were in ample supply. The farmers' wives, for their part, had lots of work to get done in their homes. Rooms were whitewashed, cleaned and polished. Curtains, tablecloths and bedding were changed.

The kitchen played an especially important role before Christmas. There the women would be mixing dough, baking, frying and cooking. Many a basket and many a bowl would be filled with baked goods.

While the women were preparing mountains of gifts for the holidays, the men were getting the trees, which would later be placed in the center of the "great room." Christmas trees were adorned with shining figures, toys and multi-colored flowers. On the branches there were placed small candles, which would be lit on Christmas and on New Year's and until then they exuded a mysterious glow. Evergreens had to be obtained from far away, because that sort of tree did not grow in the Central Volga area where the farmers lived.

The candles were lit with festive ceremony on Christmas night. But before that, other things, such as candies, apples, and other sweets had also been hung on the tree. As a rule the younger children would help parents and older siblings in trimming the tree. This was one way to nurture love for the feast, to maintain and transmit traditions to a new generation.

* * *

Anne Marie Schmidt was talking in great earnest, saying to her husband: "It's getting close to Christmas and our shelves are still empty. I have been able to scratch together only two bowls of flour, the stores are filled with wheat, yet we have no flour! What am I supposed to bake peppermint kuchen, gingerbread, hoernchen [croissants], or sweet milk rolls? Our grandchildren are coming to see us on Christmas morning. What am I supposed to offer them? We have barely four days left for baking ..."

"Anne Marie, there is only one solution: we'll have to go to the mill today and grind some wheat into flour. Well, that's a nicer job for me than hauling building lumber ..." Adam smiled. Then he put on his sheepskin coat, put on his sheepskin hat that tilted a bit toward one ear, and went outside.

In the barn he found his sons Wilhelm and Christian and said: "Boys, fill 20 sacks with wheat grain. We must hurry and go to the mill. Your mother has no flour for baking."

Adam went into the yard and moved a shafted sled in front of the storage area. His two sons filled the sacks, he himself poured two bucketfuls of oats into another sack and placed it onto the sled. Then he hitched two horses up to the sled and drove the heavy load toward the mill. How many of these loads had he taken to the mill and had brought home during his marriage with Anne Marie! As head of the family, he felt it his responsibility to take care of his family. His wife and children were not going to live in poverty. That was certainly the rule for Adam, and he made sure he set a good example in following it.

He said to Christian: "Go and put on your felt boots. You're going with me. William will stay here."

Christian plopped himself down onto the wheat sacks in the sled and urged the horses out through the gate. On the street he asked his sister: "Date, should I go to the windmill or the watermill on the millpond?"

"To the watermill. Mama needs really good flour for Christmas. The watermill grinds more slowly and steadily, so the flour is better. The windmill grinds in spurts, all depending on how the wind blows."

At the watermill, Adam needed first to chat with the miller in private: "Mornin', Hankarl."

"Mornin', Adam. About time you showed your face here again!"

"Hankarl, you must know why I came today."

"Yes, yes, Adam. Right over here I have ten sacks filled with flour. You won't find any better today."

"I thank you for that. I have brought twenty sacks of what. I'll take your ten sacks, but I'll grind an additional ten sacks of my what. The rest I'll leave with you, and you can do with it what you want."

"Understood, Adam. But do give your horses some fodder. And now we must wait a bit till Gottfried Stoessel is finished grinding his grain."

* * *

Three days later the women in Adams home were kneading dough for various baked goods. On a large tablecloth on the sofa there were many, longish and also broader-shaped, colorful figures fashioned out of dough. Also there were all sorts of candies that Adam had ordered from Schiller, the merchant. On a table in the smaller room there was streusselkuchen, in the pantry there were boiled meats and cold brawn, which the Steppentaler people called "Gallert." Hanging from hooks were cooked and smoked sausages. Lastly, in the cellar, canned watermelon, apple, and sauerkraut were waiting to be served.

The Schmidts and other prosperous farmers lacked nothing. The had prepared very well for Christmas and the welcoming of the new year. The grandchildren could now come and would be richly showered with gifts. And for adult guests there was champagne, red wine, and no one would say no to a bit of brandy.

* * *

On Christmas Eve Adam, Anne Marie, Christian and little Elvira dressed in festive clothing and walked to services at the beautifully decorated church. From its walls candles in chandeliers were glowing for the village residents, the ceiling had been brightened up, and the pulpit area that had been made into an altar looked especially festive.

The church filled very quickly, to the very last seat. When Joergpeter Sperl arrived with Amalie and his large family, Christian and little Elvira rose to give up their seats for their Sperl grandparents and stood next to the decorated Christmas tree, and its candles glowed throughout the building. And still people kept streaming into the church building that had been filled much earlier.

Then the time had come. The bells in the bell tower stopped ringing, the schoolmaster entered the altar area and began his Christmas homily. The people inside became as quiet as a mouse.

The preacher recounted the Biblical story of the birth of Christ in the stable in Bethlehem, at times reading a few passages from the New Testament. The children's choir sang such songs as "Ihr Kinderlein kommet' ["O come, little children"], "Stille Nacht, heilige Nacht" ["Silent night, holy night"], "Kling Gloeckchen" ["Ring, little bell"] or "Oh, wie wohl ist mir am Abend, wenn zur Ruh' die Glocken laeuten" ["How wonderful it is in the evening when the bells ring in the end of the day"].

On the following morning, Christmas celebrations took place in the individual homes. During the first day of Christmas the children wandered from neighbor to neighbor to gather up gifts.

[NOTE:] Excerpted from the unpublished manuscript "Die wolgadeutschen Bauern" ["The Volga-German Farmers"] by Erwin Schneider (1923 - 1997), from which eight pages were printed in the Heimatbuch 1997/98.

Appreciation is extended to Alex Herzog for translation of this article

Click here for more German Russian Christmas memories

Prayers

Dear Folks,

Some people have requested a translation and so, here goes! I am not a great poet, so I will give you a literal translation. Perhaps some of you can improve on the translations to make them rhyme.

Years ago, I compiled a little folded sheet of them in order to encourage people to pray at meals. This is tough to do if you have not done it before and easy to forget. Perhaps some of you will remember these German prayers! Feel free to pass them on.

Horst W. Gutsche

Vor der Mahlzeit (Before the Meal)

1) Komm, Herr Jesu, sei unser Gast Und segne, was Du uns bescheret hast. Amen

Come Lord Jesus and be our guest and let these gifts to us be blest.

This is also sometimes said like this:

Komm, Herr Jesu, sei unser Gast Und segne, was Du uns aus Gnaden bescheret hast. Amen

(aus Gnaden = what you have given by grace)

2) Vater, segne diese Speise Uns zur Kraft und dir zum Preise!

Hilf, Gott, heut und allezeit, Mach uns bereit fuer die Ewigkeit. Amen

Father, bless this meal for our strengthening and to your praise!

help us, God, today and at all times, make us prepared for eternity.

3) Alle Augen warten auf dich Herr, Du gibst ihnen ihre Speise zu seiner Zeit.

Du tust Deine Hand auf und erfuellest alles, was lebt, mit Wohlgefallen. Amen

(this is: Psalm 145:15) The eyes of all look to you, O Lord, You give them their food at the proper time. You open your hand and satisfy the desires of every living thing.

4) Alles lebt von Deiner Hand, Grosser Gott und Herr;

Jedes Haus und jedes Land Gebe Dir die Ehr'! Amen

Everything lives by your hand, great God and Lord;

every house and every land give glory to you!

5) Herr, Du hilfst aus aller Not, Gibst uns unser taeglich Brot,

Speisest alle, gross und klein: Lass uns Dir befohlen sein. Amen

Lord, you help in every need, you give us our daily bread,

you feed all, great and small: let us be committed to you.

6) Herr, wir bitten Dich um Deinen Segen fuer diese Gaben, die Du uns darreichst und fuer die wir Dir Dank sagen. Lass uns Dir auch immer mehr ein lebendiges Dankopfer werden. Amen

Lord, we ask you for your blessing for these gifts, which you grant us and for which we give you thanks. Let us also always become more of a living thank offering to you.

7) Segne, Vater, was wir essen Lass uns Deiner nicht vergessen Lieber Gott fuer Speis' und Trank Und alle Guete sei Dir Dank. Amen

Bless, Father, what we eat let us not forget you dear God for food and drink and for all goodness we give you thanks.

8) Vater, segne uns durch Jesum Christ, Der das rechte Brot vom Himmel ist. Dankend nehmen wir im Pilgerland Unser taeglich Brot aus Deiner Hand. Amen

Father, bless us through Jesus Christ who is the true bread from heaven. with thanks we take, in this pilgrim land, our daily bread from your hand.

9) Lass uns, Herr, beim Trinken, Essen Deiner Guete nicht vergessen! Teil' uns Deine Liebe aus, Fuell mit Frieden Herz und Haus. Amen

Let us, Lord, in drinking and eating not forget your goodness! Distribute your love to us, fill with peace every heart and house.

10) Irdisch Brot und himmlisch Leben Gibst Du uns, Herr Jesu Christ. Lehr uns freudig Dich erheben, Der Du unser Alles bist! Amen

Earthly bread and heavenly life Lord Jesus Christ, you give to us. Teach us to uplift you joyfully, you are our all in all!

11) Du gibst uns, Gott, durch Speis und Trank Gesundheit, Kraft und Leben. Wir nehmen hin mit frohem Dank, Auch was Du jetzt gegeben. Amen

You give us, God, by food and drink health, energy and life. We receive with joyful thanks, that which you have also given us now.

12) Herr, wir danken Dir fuer die Speise, die Du uns wieder gibst. Segne sie zu unserer Staerkung und lass es immer mehr unsere Speise werden, Deinen Willen zu tun. Amen

Lord, we thank you for the meal, which you give us once again. Bless it to our strengthening and let our nourishment be

to always do your will more.

13) Aller Augen hoffen Auf die Hand des Herrn, Sie steht immer offen, Denn sie segnet gern. Haelt auch jetzt uns allen

Hier den Tisch bereit, Und lass Dir gefallen Unsere Dankbarkeit. Amen

All eyes hope upon the hand of the Lord, it is always open, for it blesses eagerly. it also now keeps the table prepared here for us here, and let our thankfulness be pleasing to you.

Nach der Mahlzeit (After the Meal)

1) Danket dem Herrn, denn er ist freundlich, Und seine Guete waehret ewiglich. Amen

O give thanks to the Lord for he is good and his mercy endures forever.

2) Dankbar sind Dir unsere Herzen, Du hast uns gesaettigt nun. Lass in Arbeit, Freud' und Schmerzen Uns in Deiner Liebe ruh'n! Amen

Our hearts are grateful, you have satisfied us now. let us in work, joy and pains rest in your love!

3) Nun danket dem Herrn! Er spendet so mild seine Gaben; Was noetig wir haben, Das gibt er so gern. Amen

Now give thanks to the Lord! He so gently grants his gifts; whatever we need, that he gives so eagerly.

4) Habe Dank fuer Deine Gaben, Die wir jetzt empfangen haben! Bleibe bei uns Tag und Nacht, Nimm uns Leib und Seel' in acht! Amen

Thank you for your gifts, which we now have received! be with us day and night, watch over our bodies and souls!

5) Herr, wir danken Dir fuer die Gaben, die wir aus Deiner Hand annehmen und bitten Dich, segne sie uns und mache uns immer mehr teilhaftig der Gaben, die bleiben fuer das ewige Leben. Amen

Lord, we thank you for the gifts which we receive from your hand and ask you to bless them for us and make us ever more partakers of the gifts, which remain for eternal life.

Kindergebete (Prayers for Children)

1) Alle guten Gaben, Alles, was wir haben, Kommt, O Gott, von Dir.

Wir danken Dir dafuer. Amen

All good gifts, all that we have comes, O God, from you. We thank you for them.

2) Wir heben Herz und Haende Zu Dir, Herr Jesu Christ, Und danken ohne Ende, Dass Du so guetig bist. Amen

We lift up heart and hands to you, Lord Jesus Christ, and thank you without end, that you are so good.

Der Belsnickel - St. Nicholas in Fur

The Belsnickel is the fur-clad gift­bringer of the Palatinate. In pre­Reformation Germany, the gift-bringer was portrayed as a wanderer, wrapped in fur, with a staff in his hand, looking much like Odin, the Nordic Wind God. By contrast, St. Nicholas, the bishop with a crozier, was an image popular pri­marily in northern Germany and in the Netherlands. When the Protestant Reformers tried to suppress such non­scriptural customs, the gift bringer went underground. However, it did not take long before he re-appeared, either as the "old" St. Nicholas in northern Germany and the Netherlands, or as the Christkind of southern Germany, who was accompanied on his journey by a fur-clad helper named Pelznickel, the "Nicholas in a Fur." The two quickly developed a division of labor: the Christ Child as a messen­ger from the infant Jesus, and the Pelznickel, who was no longer a saint and thus met the objections of the Protestant reformers. His dual role was to frighten bad children into good behavior, by leaving a switch on their doorstep. How­ever, for good children the Pelznickel was still a gift bringer who left presents for them, significantly enough, still on 6 December, the feast day of St. Nicholas, which was the only "Christmas" gift-giving tine during the Middle Ages and in early modern Germany. 

Dutch and German immigrants brought their traditions of Sinterklaas, Pelznickel, and the Kriss Kringle to America, to New Amsterdam, the future New York, and to Pennsylva­nia. During the eighteenth century, the Christ Child replaced St. Nicholas. To this very day, he is the gift bringer in German-speaking Europe and as such, this changed the date of gift giving from 6 December to 25 December. The Pelznickel still made his appearance on 5 or 6 December, but as a final warning that Christmas was not far away. 

American ministers thought the putting up of nativity scenes, the "manger worship," to be dangerously close to the worshiping of idols and fought the custom. Under their pressure, Kriss Kringle and Pelznickel, and their roles, so it seems, became increasingly interchangeable at the end of the eighteenth century. When the Dutch and German tradi­tions merged in New York in the early nineteenth century, the genuinely American tradition of Santa Claus, the gift bringer, was born. In 1804, the New York Historical Society was founded with Sinterklaas as its patron saint, its members reviving the Dutch tradition of St. Nicholas as the gift­bringer. In 1812, Washington Irving published a second edi­tion of his History of New York with details about Nicholas "riding over the tops of the trees, in that selfsame wagon wherein he brings his yearly presents to children." On Christmas Eve 1822, New Yorker Clement Clarke Moore, wrote a poem known today by its opening line, "'Twas the night before Christmas .. ," complete with eight reindeer. 

The emergence of Santa Claus, however, did not mean the end of the Pelznickel. Well into the twentieth century, Belsnickel, as he was known in the German-American dialect of Pennsylvania, was represented by adults who dressed in furry disguises, visited on 6 December while chil­dren were still awake, and put on a scary performance. Gifts found by children the next morning, however, were credit­ed to Christ Kind, who had come while everyone was asleep. Among the Lutheran or Reformed Germans of the Shenan­doah Valley in Virginia, whose ancestors had migrated there from Pennsylvania during the eighteenth century, the chil­dren could expect a visit from the ugly and frightening Bel­snickel. As late as the 1930s, Belsnickels traveled from house to house, bells ringing and horns blowing, brandishing switches in the air.

From German Life Magazine December 2003/January 2004

The first Christian name (often times Johann or Maria) was given in honor of the favorite saint of the population group (e.g. Germans from Hesse). One could, of course, choose any saint to which the child was dedicated. The child is dedicated in baptism to this particular saint which becomes its patron saint and the child then celebrates "Namesday" or "Saintsday" each year.

The 2nd Christian name was the 'calling name' - or familiar name - or social name - by which the family and secular society calls the child. In German its called the Rufname.