Revolt of the Settlers
The government of the people during the settlement period was executed on a local level by an administrator appointed by the count, who not only collected taxes but expected the settlers to give some time to do work for the administrators. The settlers revolted against this idea, as we can see from the following account.
In mid-January 1785, the count's administrator in Scheindorf ordered the inhabitants to fix a bridge. As the men were gathered, Martin Jung stated that he had personally heard in Erdeed that the Swabians in Maitingen and Gilvatsch did not have to work at bridge-building. The administrator should pay them, or reduce their taxes by a certain amount. As the administrator tried to force them to do the work, they threatened him. The former judge, Hansjorg Koch, who did not agree with the mob, was threatened with corporal punishment. The three arrested leaders were freed by the rebellious farmers.
On February 8, 1785, a hearing was held by the county commission. This is the report:
Questions to the witnesses:
1. Did you see and hear personally that the administrator wanted to force the residents of Scheindorf, through the judge, to fix the bridge? How and for what reason did the towns-people, especially Josef Koch, Ladislaus Mock, and Xaverius Weiss, seize Mr. Gespan (administrator?). Who took his cane and stirred up the people?
2. How did you threaten him?
3. Why did they beat the judge Hansjorg Koch?
4. When Mr. Gespan threatened the troublemakers and wanted to take them to court, who wanted to free them and what did they say?
The first witness, Georg Koch, citizen, 24 years old, testified under oath:
I know with certainty, that four weeks ago, Mr. Gespan, through the judge, ordered the community to repair the bridge on the county road. When the judge gave the order, Martin Jung stepped forward and said that he had heard in Erdeed that neither the Maitinger nor the Gilvatscher Swabians were obligated, according to a court ruling, to build or repair bridges. Upon these words, the residents became unruly and refused to repair the bridge. When Mr. Gespan heard about this, he rode to the judge's house, where everyone had assembled. He asked why no one was going to repair the bridge as ordered. They shouted that they would not do it, that they were not obligated to build bridges without pay. As Mr. Gespan began to ride away, Josef Koch yelled, "Hey, it's going to be different!" When he heard this, Mr. Gespan rode back, got off his horse, and asked who had called out. No one wanted to betray the caller. He guessed that it was Josef Koch, and wanted to hit him. Ladislaus Mock would not let him and said, "You can't hit a poor man". He grabbed Mr. Gespan's arm, while Xaverius Weiss held his cane back.
While this was going on, Johann Mock yelled out that he would sooner shed his own blood than to allow such an offense against his brother.
When Mr. Gespan saw that the whole community was becoming unruly, he rode back to his home. After 14 days, he presented the ringleaders to the authorities. He ordered the townspeople to assemble under the threat of a fine of three Mariasch. They assembled in court, but made so much noise that Mr. Gespan, who wanted to avoid a riot, freed the three men.
The second witness, Martin Mohr, town judge, 32 years old, testified under oath:
In my own house, as Hansjorg Koch accused him of stirring up the townspeople because of the bridge building; Martin Jung said: "Yes, you think I am a brave man, because I have insisted that we are not obligated to build bridges". During this noise, I heard Johannes Mock speaking to Hansjorg Koch. I would rather shed my own blood than to allow what is happening to my brother. Hansjorg Koch was hit because he wanted to be a rebel. The community became very angry and hit him eight times with a cane.
I asked the residents to assemble at the request of the arrested men. As they assembled, I tried in vain to calm them. In front of the administrator's house, I heard Josef Renz say: "Don't let the prisoners be taken away". When Mr. Gespan heard the noise, he was forced to free the men.
The third witness, Johannes Racz, Resident, 28 years old, said under oath:
I did not hear Martin Jung personally. His proud words I heard from others: "I am a man, you can give me credit, because of me no one has to build bridges any more". 14 days later, Mr. Gespan had everyone arrested who was reported to have yelled at him, and brought to the administration building. All the people came because they were threatened with a fine of 3 Mariasch and they gathered there. In all the confusion, I heard Josef Renz say, "We're not going to let them take the men away!" So Mr. Gespan was forced to let the prisoners go free.
Further witness was given by Martin Renz, Johannes Koch, Joseph Trajer, Johannes Moch, and Johannes Stadler.
Unfortunately, we don't know how the situation was resolved.
Economic Development
The lord-farmer relationship in the settlement was regulated by a contract. For example, on April 24, 1780, an agreement was made between the count's prefect, Anton Minaric21 hectare for their private use. In addition, forests and fields were shared by the whole town.
The number of homes in Scheindorf was 139 at the turn of the century. By 1940, this number had risen to 241. 163 houses belonged to Swabians, 68 to Romanians, and 10 to various other families.
The Swabians, renowned for being hard-working and competent, were soon able to make the land fruitful just like their friends in the other towns. They mostly planted wheat, rye and corn. The wheat and rye they used for bread, and the corn mostly for cattle feed.
The size of the farms and homes did not change as long as the settlers were under obligation to the count. The law stated that the estate would be left to the oldest heir undivided. This policy was in effect until the First World War. This was a safeguard against splitting up farms into small parcels of land. Division of the land had a bad effect, unless new land could be bought or acquired. For example, in Martingen and Petrifeld in 1937, 83% and 69%, respectively, of farmers owned from 1 to 12 acres. In Scheindorf, the percentage of small farms was probably larger. As a result, many families could not make a living off their small farms and hired themselves out as laborers on larger farms. Laborers reached agreement with the employer for a percentage of the yield. A cutter would receive 1/11 to 1/12 of the yield; a harvester 1/3 of the yield.
Tradesmen and Craftsmen
From numerous records, we know that tradesmen were settlers along with the farmers. They found that their jobs were needed only if they were able to provide crafts to the farmers. Wood and metal craftsmen were needed. Baking, spinning, and weaving were done in the homes; to have barmen and butchers was basically a privilege. So we can say, that the number of trades people in the towns was never significant.
After the introduction of a trade license, the number of tradesmen increased quickly. Blacksmiths, carpenters, wagon makers, barrel-makers, shoemakers, etc. were no longer in the position of making a living from trade alone. They were forced to farm their own land or vineyard, or to augment their income by harvesting for others.
There is a record of eight families in the town who were tradesmen in 1828. Unfortunately, there is no record on which trade they worked. Before the Second World War, the following trades and businesses were in Scheindorf: 2 shoemakers, 2 carpenters, 3 blacksmiths, 1 wagon and barrel-maker, 1 mill, 1 inn, 2 butchers, 3 general stores, and 2 threshing machine-men.
Looking for Work
The quick increase in population and the absence of industries at the turn of the century was the cause of emigration to North America. Among the 187 people who went to Hungary, mostly men 20-40 years old, were many German settlers; sons of farmers who wanted to seek a better livelihood in the United States. By 1907, the number of emigrants more than doubled. The emigration swell seized the Satu Mare Swabian communities. This was especially the case in the eastern area, where the heavy white clay soil caused poor crops, as in Scheindorf, for example. By 1913, 121 people had emigrated: 53 men, 15 women, 13 boys, and 40 girls. Stopped by the First World War, the emigration resumed when peace was declared. Those who had trouble going to the United States because of quota restrictions, now went to Cuba, Mexico, and Canada. In 1928, 8 adults went to Canada, 1 to the United States, and 4 to France. 17 people went to Canada the following year. During the Depression, however, numerous Scheindorfer returned home; 14 in 1931, 24 in 1932, and 5 in 1933.
After World War I, more and more young people went to Banat, where they could make a good living working on farms. In 1926, 20 young men and women worked in neighboring communities; 12 in 1928, and 11 in 1929.
After 1940, many Scheindorfer went to the Batschka (Yugoslavia) and to Germany.
Happily, most emigrants kept in touch with their families and supported their relatives at home. Many came home or to nearby towns and bought farms or built houses with the money they had made in other countries. Scheindorf acquired 700-800 acres of fertile farmland and almost doubled its land ownership. The emigrants were not only able to acquire new land, but also, especially in Scheindorf, encouraged community. Luckily, after the events of World War II, many emigrants were able to support their landsmen in Germany and Austria, and help many get to the United States and Canada.
Disasters
The colonist houses built of brick and wood had mostly straw roofs until the end of the 19th Century. Because of the straw roofs, in a few hours a large fire could change whole streets and even whole towns into ruin and ashes. Around the turn of the century, the tiled roofs had to be wetted down, but the typical barns had thatched roofs also. So it is no wonder that almost all the towns suffered heavily with fires.
In 1862, three Swabian towns fell victims to the flames. In Bildegg, Kalmandi, and Scheindorf, the fires consumed not only houses and barns almost completely, but also harvest and feed-stock. In Scheindorf, during the fire on July 8, 1862, even the church and rectory were consumed. The rectory was a new building, built in 1861 for the first pastor of the parish.
The elder inhabitants should be able to remember the major fire of October 6, 1905 Ten houses, seven barns, and four cellars for cold storage were destroyed. Because the rectory burned down again, Pastor Erni was forced to move into the home of the teacher Hans Muller. The following families suffered because of the fire: Michael Tepfenhardt, Josepf Schimpf, Stefan Manz, Josef Koch, Johann Schimpf, Stefan Leili, Johann Majer, Martin Holzli, and Martin Pataki. The rectory was rebuilt by July 26, 1908, through insurance payments, money from the diocese, and the parishioner's contributions.
The last major fire in August, 1917 took 19 homes, 15 barns, 7 sheds, 9 cellars, and 23 pigsties. The damage was estimated at half a million Kronen. The school was also burned down and rebuilt by 1919.
That the Scheindorfer Swabians, like the settlers in other towns, also suffered from illnesses, hunger, as well as insect infestation in crops, must be assumed. There are no records of these. The only record is of 30 deaths - 13 Swabians and 17 Rumanians - who died of the Spanish flu in October and November, 1918.
Crop failure as a result of unfavorable weather was often a serious problem. During the serious frost in September, 1906, the wine-growers especially sustained considerable damage and in 1912, everyone suffered because of the abnormal weather. Even April announced itself with snow, frost, and storms. From August until November, it rained uninterruptedly, so that the grain fields could not be harvested. That the farmers could not restore their fields to normal the following year was a disadvantage. The wine was undrinkable, and the harvest brought only one quarter of the usual profit.
The year 1924 was marked by drought. The grain harvest was so bad in many areas that the price of wheat climbed from 800 Lei in September to 1,200 Lei in December and 1,600 Lei in the Spring.
If we look back at the 190-year history of the Swabian settlement in Scheindorf, we can conclude that, in spite of disasters, the inhabitants were successfully able to create a place out of the forests of Count Karolyi, that became a loved homeland. Working together in time of need and a great trust in God gave them the strength to complete the work that was begun.
The Political Community
Because of the peace treaty of Trainon, Scheindorf, along with the Satu Mare area, belonged to Romania. On April 19, 1919 (Holy Saturday), the advance guard of the Romanian army entered the town. The change in country had no negative effect, because the peaceful living and working together of the two nationalities was never seriously in danger. On the contrary, the new regime was always ready to further the heritage and culture of the Swabian with whom they lived.
The Vienna agreement in 1940 transferred north Transylvania and the Satu Mare area to Hungary. After World War II, the earlier boundary line of west Romania was restored. Scheindorf and the Satu Mare area now belong to the Romanian Socialist Republic.
The political community - it belonged to the county seat of Hamroth - had, since the settlement of the area with Swabians, almost exclusively German judges. They managed their home communities with skill and knowledge. Since the judges from 1900-1944 are known, they should be listed as representative of all:
| Johann Tom |
Johann Koch |
| Josef Schimpf |
Adam Tom |
| Johann Babotschi |
Wendelin Schimpf |
| Martin Holzli |
Dumitru Bucur |
| Josef Tepfendhardt |
Stefan Moor |
| Josef Holzli |
Stefan Rewak |
Church Life
The new settlers, from the beginning of their presence in Scheindorf, tried to get a priest. Supervisor Mlinaricz showed great interest in the development of a sound and solid community and wanted to fulfill the wishes of the settlers. Subject to the approval of the count, he reached an agreement with the faithful, which stated that the count's estate would pay the cost and support of a chaplain during the time they worked for the count and the tax-free years. At the end of that time, the Swabians would take over the cost. The pastor of Erdeed, under whose care they would be, agreed to the arrangement. How long the Scheindorfers were served by Erdeed we don't know. At any rate, it was only a short time. At the same time, the people in Hamroth were supposed to get a pastor. In fact, in 1781, there already was a priest in Hamroth who made the first entries in the Church record. He also had the job to serve the Catholics in Scheindorf. This relationship to Hamroth lasted until 1861, when Bishop Haas raised Scheindorf to an independent parish, and appointed Johann Pradl, a priest from the Steiermark, as its first pastor. Pradl worked in Scheindorf until 1869.
Since Scheindorf was not one of the larger parishes, the day-to-day work had to be done by the pastor himself. Johann Ettinger, who was pastor for many years, was given an assistant priest because of his bad health. From 1921-1943, seventeen assistants worked with him.
Scheindorf Pastors:
| 1861-1869 Johann Pradl |
1914-1943 Johann Ettinger |
| 1869-1883 Josef Weber |
1943-1944 Stefan Brendli |
| 1883-1886 Michael Hohl |
1944-1947 Johann Ettinger |
| 1886-1905 Adalbert Ternyey |
1947-1951 Franz Fischer-Fenyi |
| 1905-1914 Johann Erni |
1951-1957 Michael Kind-Tyukodi |
|
1957- Matthias Pfeiffer |
Assistant Priests:
| Franz Tillinger |
Martin Tempfli |
Stefan Brendli |
| Franz Kern |
Stefan Tempfli |
Anton Heveli |
| Michael Kunz |
Georg Muller |
Hans Czumbil |
| Alois Baumgartner |
Johann Muller |
Lorenz Gnandt-Geller |
| Martin Fugg |
Wendelin Fuhrmann |
Wendelin Uhl-Baranyai |
| Franz Hartmann |
Ferdinand Flesch |
|
The first church was built by the faithful in 1835. The first rectory was not necessary until 1861 when the parish became established independently. One year later, on July 8, 1862, a fire destroyed both church and rectory. Since many houses and businesses also fell victim to the fire, and thus the community was not blessed with earthly goods, the people were in a terrible position. Through exemplary sacrifice, it was possible to rebuild the church and rectory. However, there was not enough money to build a bell tower. This work was not possible until 1871, when the diocese was able to give the parish financial help. On July 26, 1871, on the day of the church fair, the dedication took place.
Bishop Haas, who had a soft spot in his heart for the parish, gave the church a bell and also an organ in 1864. In 1896, the organ had to be replaced; a new one was bought for 800 Gulden in Grosskarol.
In the fall of 1905, there was another fire in Scheindorf. This time, the rectory was a victim of the flames. The rebuilding, which was completed on July 26, 1906, did not cost the parish much money, because the insurance paid 2,430 Kronen, and the diocese contributed 1,000 Kronen. With this help, it was possible to replace the straw roof with a tiled roof.
In 1928, the building of the cemetery chapel cost 91,670 Lei. It was financed by contributions from parish members. The acquisition of new bells and the carrying out of needed repairs constantly needed a large supply of money, but thanks to the generosity of the people in Scheindorf as well as those overseas, the cost was always covered. In 1937, it was decided to enlarge and renovate the church. The cost was estimated at 600,000 Lei. Each family would contribute 3,000 Lei. The first contributions were raised, and the church council was able to buy the first materials. Then World War II broke out, and the building stopped.
In the second half of the nineteenth century, the Satu Mare bishops, as well as the priests of the diocese, made a great effort to introduce into the Swabian communities Hungarian sermons and hymns. We know that on May 14, 1884, in Fienen, an assembly of priests of the Grosskarol church district asked the bishop of Satu Mare if he would give an order "that in those parishes, where the sermon and hymns were always in German, that they should be alternatingly Hungarian one week, and German the next". Although the Swabian faithful were probably not asked whether they agreed with this proposal, Bishop Schlauch introduced the Hungarian language. As a result of the effort of the priests, it is reported that in 1904, in eight Swabian parishes the sermons were only in Hungarian, but in 17 parishes they were in German and Hungarian. In spite of those orders, Father Adalbert Terneyey preached to the Scheindorfer only in their mother tongue during his 19-year tenure. It fell to his successor to introduce Hungarian sermons. Father Johann Erni, born in Schinal, preached for the first time in Hungarian on October 22, 1905, after being pastor for three weeks. How the faithful, who spoke or understood Hungarian either then or later, reacted to this act, unfortunately we don't know. This arrangement continued until World War I. In 1921, the church and school council decided to change this so that the sermons would be German three times a month, and Hungarian only once a month. The assembly agreed with this decision.
By the year 1934, in the Scheindorf church, sermons, songs, and prayers were only in German. The goal of the Swabian faithful to stay true to their mother tongue in religion was reached.
Pastor Johann Ettinger
The notable theologian and spiritual counselor, Johann Ettinger, is one of the most important personalities of the Satu Mare Germans. Born on January 5, 1883, he was ordained a priest on June 30, 1907, at the conclusion of his studies. His fruitful work in Scheindorf began on July 28, 1914, after Bishop Boromisza had appointed him as pastor on July 14, 1914. The new pastor hardly had time to get settled, when mobilization of the soldiers began. He ha
In spite of his Hungarian upbringing and education, Pastor Ettinger was the first Satu Mare Swabian intellectual after World War I to allow traditional singing. When Bishop Boromisza opposed the introduction of the mother tongue in the teachings in the Swabian communities and ordered an opinion poll regarding this, the Scheindorf Swabians decided unanimously under Ettinger's leadership to use German in teaching. The faithful in the rest of the parishes, in the dispute between the state and community, took the same position as their pastor. Unfortunately, at that time in Satu Mare, there was only one Pastor Ettinger!
Because of his poor health and the delicate situation of opposing the Hungarian bishop and being among Hungarian-minded colleagues, Ettinger was not openly political or popular. However, he was a German priest to his Swabian people, and he experienced in his isolated parish every phase of the development of freedom for Swabians in Satu Mare with endless happiness and the endless pain of his sensitive nature.
Pastor Ettinger and the community of Scheindorf were both a model and hope for the Swabian movement. This fact was even known by the diocese. In 1928, when Ettinger wanted financial help for the teacher of the religious school from the bishop, he received the following answer on March 14: "The bishop's office cannot grant your application, since the Swabian movement has caused a lot of trouble for the last ten years, and has been especially supported in the parish of Scheindorf". At the same time, the Catholic diocese of Satu Mare supported the Hungarian party and their candidate, Arpad Paal.
Johann Ettinger in 1928 distributed German prayer and hymn books, and made therein an important contribution to the religious and cultural life of the Satu Mare Swabians.
When the breakdown in 1945 forced the religious school to close its doors, it was Pastor Ettinger who opened the first and only elementary school in Scheindorf. Two years later, on July 29, 1947, he closed his eyes for the last time in Scheindorf. Since he was able to serve both the faith and his people, Johann Ettinger became a shining example for the Satu Mare Swabians.
School and Teachers
At the turn of the century, Scheindorf already had, because of the high number of students, two classes in the religious elementary school. According to witnesses, the school building stood across from the current school on the estate of Balthasar Pfefferkorn. At that time, Head Teacher Paul Petuker was also the choirmaster: Hans Muller handled the second class from 1900-1911. The Swabian children were taught in Hungarian, and were only allowed one afternoon when they were taught to read and write German. The willingness to sacrifice of the Swabian townspeople made it possible to build a new school in place of the no longer useful and up-to-date one. The cost of the new building, which was dedicated and officially opened on December 8, 1902, was 8,000 Kronen. The Swabians were able to enjoy this school, which was built with such great sacrifice, for only 15 years, because it became the victim of a fire on August 21, 1917. The Swabians wasted no time, but rebuilt quickly. In 1919, a new school opened, at a cost of 85,000 Kronen. This building is still used today for the education and training of students.
Petuker's successor in 1907 was Johann Prommer. Muller's place - he was transferred to Madratz - was taken by Georg Schradi in December 1911. After Prommer and Schradi were drafted into the army in 1914, Pastor Ettinger took over the teaching. In 1915, teacher Emmerich Horvath became choir-master, but he too was drafted in 1916. His successor, Ludwig Krause, died after a short period of teaching so that the priest had to help again. From 1917-1918, Stefan Jackel and Elisabeth Feld worked at the Scheindorf Elementary School. When Georg Schradi came back from the war in 1919, teacher Feld left her position.
With the change in government in 1919, there was also a change in the schools. The Romanian authorities ordered that German be used in the Swabian communities in the Satu Mare area. The Hungarian bishop and his priests opposed this measure and took the point of view that the Hungarian school law of 1868 gave the school officials and the Church community the right to decide which language to use. Therefore, the bishop on March 15, 1921 ordered each pastor to take a statement from each family about which language they considered as their mother tongue. Pastor Ettinger and his Scheindorf parishioners decided unanimously to use the German language. The teaching in German, which was officially reintroduced in 1921, continues to today.
Georg Schradi, who could not come to terms with the annexation of the Satu Mare area of Romania, left for Hungary in 1923. The school became one class, and choirmaster Jackel had to teach more than 100 children for the time being. Only in the fall of 1926 was the second job of teacher filled by Margarita Lang, who stayed until 1940. In 1936, Stefan Jackel left the town and moved to Terebesch. His successor was Martin Gyetko, and his wife Franziska, who started as a third teacher in 1938, took over the second teacher position in 1940. Both of them worked until the evacuation of the town in October, 1944. They taught 120 students on the average.
Pastor Ettinger, after the annexation, was the savior of the German religious school. In 1948, when all the schools in Romania became state schools, the Scheindorf Elementary School kept German as the teaching language. Two teachers teach the 50 children in the primary school.
Scheindorf's little children, who were taken care of in a child-care facility, in Hungarian until 1915, and in German between the two world wars, have been taught in a German Kindergarten since 1968.
Life and Death
Professor Dr. Stefan Vonhaz has established, in his eminent work about the settlement of the Satu Mare Swabians, that during the 18th Century 2,000 families settled in 30 communities. The number of German inhabitants in these towns was around 18,000 in 1821, rose to 38,000 in 1912, and in 1930 was over 40,000. The population increased in one hundred years by more that 100%. At the turn of the century, the birth rate began to drop, as we can see from the following figures for every 1,000 inhabitants:
| Year |
Births |
Deaths |
Population increase (Births minus deaths) |
| 1909 |
57.0 |
26.8 |
30.2 |
| 1910 |
60.5 |
33.8 |
26.7 |
| 1911 |
54.3 |
32.7 |
21.6 |
| 1912 |
58.6 |
23.2 |
35.4 |
| 1913 |
47.8 |
27.3 |
20.5 |
| 1931 |
39.6 |
22.3 |
17.3 |
| 1932 |
39.7 |
21.3 |
18.4 |
| 1933 |
36.8 |
21.6 |
15.2 |
| 1934 |
38.5 |
21.4 |
17.1 |
| 1935 |
36.6 |
21.1 |
16.5 |
Former Judge Gherman gives us the following figures from the Grosskarol district for 1934-1936, comparing Germans with other nationalities per 1,000 inhabitants:
| Nationality |
Births |
Deaths |
Increase |
| German |
35.3 |
20.9 |
14.4 |
| Romanian |
28.5 |
16.1 |
12.6 |
| Hungarian |
26.9 |
19.5 |
7.4 |
In proportion to the number of inhabitants, therefore, the Germans had an annual increase of 225, the Romanians 168, and the Hungarians 40. The above tables show that the Swabians had the greatest number of infant mortality.
What about Scheindorf?
The settlement of 800 recorded in the years 1925-1934: 288 births, 194 deaths, and an increase of 94 souls. The corresponding figures for 1935-1943 were: 270 births, 160 deaths, and an increase of 110. Translated to figures we have the following picture, per 1,000 inhabitants:
|
Births |
Deaths |
Increase |
| 1925-1934 |
36.0 |
24.2 |
11.8 |
| 1935-1943 |
37.5 |
22.0 |
15.5 |
Infant mortality in Scheindorf was also relatively large. Of the 26 registered deaths in 1937, there were 9 children. In 1938; 9 adults and 5 children died; in 1939, 13 adults and 6 children; in 1940, 10 adults and 8 children; and finally in 1943; 12 adults and 8 children.
In spite of the calculated increase in population, the number of people in Scheindorf did not increase during the ten-year period, because the town was affected more than all the other Swabian settlements by emigration because of economic need.
Self-sacrifice and Sense of Community
It happened often, that the Scheindorf Swabians, through their 90-year work of building, developed a special sense of community. They were able, through sacrifice and cooperation, to accomplish great works. These virtues were evident in the ones who stayed home as well as the ones who wandered far and wide. They could never draw on wealth, because their meager fields brought only a small harvest. All the more, the community facilities had to be protected, which the previous generation built themselves, because of love of community and home. Building and rebuilding of the church, the rectory and school, the cemetery chapel, acquisition of the bells and organ, supporting their own school, etc. demanded enormous sacrifice. An example of the creative work is explained in the following account about the building of the German cultural center:
In 1935, the German culture society in Petrifeld acquired a house, which, through alterations and additions, became the first German cultural center. Scheindorf, the first Swabian town in the area to return to German traditions after World War I, decided a year later to build a similar cultural building. As so often before, this time there was again an appeal to the generosity of the townspeople both at home and overseas. The "Americans" donated 60,000 Lei; the "Scheindorfers" raised 26,000 Lei. Added to this was the tremendous effort of the young people as well as the contribution of 100 beech logs by the community. Because the harvest time kept the adults busy and the builders could not wait, the youth of the area took part in the work of the community. Thanks to the community sacrifice and the hard work of all, it was possible to officially open the cultural center on November 11, 1936. Many people took part in this memorable occasion, representatives of nearby communities, several priests, and also some Romanian friends. Everyone who was at the grand opening, or saw the center later, acknowledged the achievement of the Scheindorf Germans. Particular merit was won by Father Hans Muller with the building of the cultural center.
Evacuation of the Swabians
Stefan Brendli, the last pastor of the Church community, gives this account of the evacuation of the Swabian inhabitants:
"On the ninth of October (1944) came the order that Scheindorf, together with the neighboring town of Hamroth, would be evacuated the next day. The people were in the fields, in the vineyard, and in the nearby forest, as shortly before noon crying women and girls ran in all directions to spread the news. I was just coming out of the woods with the church warden and his wagon, as we saw what was happening in the town. The town looked like an anthill that had been disturbed. We had been expecting this blow for a long time, but now, when it was becoming reality, everyone was stunned and alarmed. Everywhere on the main street there was violent debating and advice, back and forth talk. No one wanted to submit to fate without argument.
During the night of October 10, no one in the town closed their eyes in sleep. After midnight, people came to church for confession. At the morning Mass at 7 o'clock, crying and sobbing was the prayer of the faithful. At the final prayer, the people said good-bye to house and farm, to church and school, to field and vineyard, to meadow and forest. Afterwards, teacher Martin Gyetko played the organ for a long time, since it would probably be the last time. With tears in his eyes, he squeezed my hand afterwards. Old Mesner let out a painful sigh with the words: 'This is a hard thing.' He also had tears running down his cheeks.
Around 11 o'clock, commissioned soldiers pushed for departure. But no one wanted to drive from their courtyard, although the ox, cow, and horse wagons stood by their houses ready for departure. At last, the soldiers had to threaten them. Finally, the first wagon drove out, and the others followed hesitatingly and thoughtful. They were telling each other that in two weeks they would be home again and everything would be better. Nobody believed this, though. At the church, they blessed themselves and tipped their hats. Many hurried quickly into church, and some took some holy water. Gradually, the town emptied. At the end, a horse and wagon drove from the courtyard with church objects and the St. Anne statue.
Now the bells began to ring from the tower. They announced to the world the tragedy of this Swabian town among other nations. They wailed and cried together with the people. Then, it also began to rain softly. Even heaven cried. The bells rang for a whole hour. Meanwhile, I watched the wagon train from the tower with two soldiers. The two soldiers were unable to hold back their tears either. The wagon train drove farther and farther away from the town. But it looked as if they kept stopping and looking back. As if, over and over, they wanted a last look at their house, their field. Who knew if they would ever see them again!
I stayed in the town. The next day, the last soldiers left the town. The long street was deserted. A few hours ago, each house and yard was crowded; and now suddenly this deathly silence. It disturbed the mind, it was frightening, as if a man who was fit as a fiddle died suddenly. After two days, I drove out after them and found them west of Grosskarol. Gradually, they were able to cope with the necessity of flight. It also helped that it was a beautiful, sunny fall day.
I turned to go back home. It was risky, but I arrived back in Scheindorf. There was not an animal left in the town. The soldiers took the rest, while they shot every living thing. At the edge of town, a few couples of mixed nationality remained. The looting of the Swabian farm houses was carried out quietly. Even the rectory door had been broken. The next day, I was lucky to be able to reach Satu Mare by military transport.
In the meanwhile, the wagon train from the community slowly made its way west. They had mostly oxen and cow teams, and the horses had to adapt themselves to their pace. Through Satu Mare, Grosskarol, Nyirbator, Nagykallo, Nyiregyhaza, Polgar, Poroszlo, Heves, Jaszbereny, Rakoskeresztur, Budapest, and on October 28th, they reached Budaors. The approximately 400 kilometer trip took 18 days. They were in constant fear that the front would overtake them. Four miles from Poroszlo, there was a battle as they were going through the town.
In Budaors, where they met fellow countrymen from other towns, the news spread that the war was going over the border into Germany. They had thought they would be able to stay in western Hungary. Those who wanted to, were told that they would be able to travel by train. Many who had oxen or cow teams chose to do this. The army took over their oxen and cows and wagons. For consolation, they were given a receipt for them. Those who took the train went to Thuringen" (This was where Mary Weiss - Anne Weiss Boyle's mother - parted from John Weiss' parents, John's sister Mary, and Mary's family).
"The people had taken from their houses what they were able to load on one or two wagons. Some slaughtered a pig that night. Mainly they brought clothes and bedding. Then kitchen utensils, tools; some brought a sewing machine, etc. Most importantly, they brought food. They had no problem with food, however, because from Budaors on, the army took good care of the refugees. Again and again, they came to a field kitchen, where they had a hot meal and were given food to take along on their journey. All the way to the border the wagon train drove, through Bia, Bicsk, Kisber, Veszpremvarsany, Tet, Rabacsanak, Csapod, Nagyczenk, Kophaza, and Odenburg. In Kophaza, all the wagons pulled by cattle had to be given up. Only the horse-wagons were allowed over the border. Here, the people also exchanged their Hungarian Pengo for German Mark. They were going into Austria. 287 head of cattle had left the town with the people. Before the border, they gave away the last one. The 136 horses they kept until the end of the line, which was in Enns, by Linz, Altmunster, and Traunsee in Salzkammergut. From Budoars to Odenburg, a distance of 250 kilometer, took 13 days. The 300 kilometers to Altmunster took another 13 days. The horse wagons arrived in Altmunster on November 26. They were happy after a month and a half, to unhitch their wagons.
On October 10, 692 people left their homeland. On the way, 5 people died, 2 were missing, 214 went to Thuringen, and from there went back to Scheindorf after the war. 471 people arrived in Altmunster; this number included 7 children who were born on the way."
Scattered throughout the World
Outside of the 130 men who were serving in the army, all the Scheindorf families were in Austria and Thuringen before the end of the war. When the war ended, those who were brought to Thuringen were required to go back home by the Soviet occupational force. Some families in Austria, after overcoming numerous difficulties, succeeded to reach Scheindorf again. The majority of the families moved to Germany in the summer of 1946 (Mary and John Weiss and their family moved to Petersthal, Allgau, Germany in August, 1946). Since the state of the economy after 1948 in Germany and Austria left a lot to be desired, there was a wave of emigration to North America (In 1950, Mary and John Weiss and their family moved to New York City). So the events of the war and after the war destroyed the former community of the town, and the German inhabitants in their search for a place to live were scattered throughout the world. Today they live for the most part in Romania (R), West Germany (B), in the United States (V), in Austria (Ö), and smaller groups in Canada (K), in East Germany (D), and in Great Britain (E).
The following families (with dependents in parentheses) are recorded as having their home in Scheindorf in 1944. The letters after the name of the head of the household indicates the country where the family members live today or where they died:
(Note from webmaster: look at "Familiennamen")
We Remember the Victims of War
107 single and married men were called into the armed services from 1914-1918, in order to fulfill their duties as citizens. The Swabian settlements suffered 22 dead and 13 wounded. The lucky men who returned home erected a remembrance cross in thanksgiving on Borhider Way. Because of the three international agreements - Feb. 1, 1942; June 1, 1943; and April 14, 1944 - through which the Hungarian government agreed to draft ethnic Germans into the German armed forces for the German Reich, 107 Scheindorfer men performed their military service in German units. The number of Swabians, who as members of the German armed forces lost their lives or are still missing today, is 33.
The heavy induction of ethnic Germans into the Hungarian armed services had the effect that from Scheindorf, 25 men were sent into action as Honved soldiers. From their group also, the community mourned five deaths.
In January, 1945, in the German settlements, able-bodied men between 17 and 45 years old and women between 18 and 30 years old were sent to the Soviet Union for forced labor. From Scheindorf, 6 persons were taken away; one woman died of the stress.
Killed in Action in World War I
| Michael Tepfenhardt |
Johann Koch |
| Johann Prommer |
Johann Majer |
| Stefan Majer |
Johann Holzli |
| Johann Holzli |
Stefan Leili |
| Michael Babotschi |
Andreas Holzli |
| Stefan Koch |
Michael Manz |
| Johann Merk |
Wendelin Schimpf |
| Stefan Weiss |
Josef Tepfenhardt |
| Andreas Sieber |
Martin Holzli |
| Adam Babotschi |
Josef Manz |
| Johann Babotchi |
Josef Gottlieb |
Killed in Action and Missing in World War II
| Michael Tepfenhardt |
Jakob Gieger |
| Johann Sieber |
Michael Erli |
| Sebastian Sieber |
Michael Tepfenhardt |
| Johann Merk |
Michael Manz |
| Michael Merk |
Adam Manz |
| Johann Erli |
Josef Dizig |
| Stefan Moor |
Franz Moor |
| Felix Tepfenhardt |
Stefan Schimpf |
| Josef Burghoffer |
Josef Schimpf |
| Stefan Tepfenhardt |
Andreas Manz |
| Andreas Schimpf |
Johann Brendli |
| Stefan Kreiter |
Martin Tepfenhardt |
| Stefan Einholz |
Wendelin Gieger |
| Florian Gieger |
Martin Leili |
| Johann Gieger |
Michael Leili |
| Adalbert Leili |
Michael Holzli |
| Andreas Sieber |
Martin Schimpf |
| Kaspar Holzli |
Anton Geng |
| Jakob Pfefferkorn |
Adalbert Mack |
| Maria Koch |
|
The Romanian Fellow Townsmen
In 1767, Scheindorf had only Romanian inhabitants. These made room for the arrival of the Swabian settlers in the town, so that the new townspeople were alone by themselves for the next hundred years. Only in 1861 did Romanian families again settle in Scheindorf and they established a settlement separated from the Swabians. In other words, the town consisted of two parts, a large Swabian area and a smaller Romanian area. Between the two world wars, 250-300 Romanian citizens lived in the community. This number was about a quarter of the inhabitants.
Until the end of World War I, the Romanian students, like the ethnic German students, were required to go to the Hungarian elementary school. After the change of government, the state arranged for them a school of their own. The first lesson in their native tongue was taught by their teacher Vladuti in a building once belonging to the count. After a few years, their own school building was erected. With Vladuti, as well as his successors, Tinca, Moldovan, and Ghimes, the German teachers had a good cooperative relationship.
The church built by the Greek Catholics was blessed and officially opened on December 12, 1934. When the Greek Catholic bishop, Dr. Alexander Russu - a school colleague of Father Ettinger - established the Mariusi parish, the Romanian church in Scheindorf became part of that parish. Pastor Loan Fernea of Mariusi and Father Johann Ettinger always maintained a friendly relationship.
It must be stated that the townspeople always worked together peacefully, without distinction of nationality or religion.
Jewish Families in Scheindorf (Addendum)
In 1912, there were three individuals of the Jewish faith living in Scheindorf. In 1930, there were 19. Before the start of World War II, there were five Jewish families in Scheindorf. During the war, the Nazis took all of the Jewish families to the extermination camps. The women and children were all killed. The men returned to Scheindorf after the war and shortly afterwards moved to Palestine. Palestine became the state of Israel in 1948. At least one Scheindorfer Swabian kept in contact with one of these men. That person was Francisca Tom Sieber. She and her family moved to Clifton, New Jersey, USA in the 1960's from Scheindorf. When Mary and John Weiss and other former Scheindorfers visited Israel in the early 1970's, they met with this man in Jerusalem.
Gypsies in Scheindorf (Addendum)
Gypsies (Zigeuner in German) have lived in Scheindorf for some time. Recently, they have taken ownership of some Swabian homes, after their owners moved out of Scheindorf.
Scheindorfer Kiarbe
The Kiarbe was always celebrated in the Satu Mare Swabian communities on the anniversary of the blessing of the church. So the series of celebrations began in April and ended in November. The Swabian Kiarbe is not only a religious holiday, but also a great family feast; when relatives, friends, and war comrades in neighboring towns came to a reunion with the members of the celebrating town. The Scheindorfers at home, in Germany, and even in overseas celebrated this day on July 26, the feast of St. Anne. The hospitable people of Scheindorf expected numerous guests. The priests and teachers of neighboring parishes honored the pastor as well as the choirmaster. The church service on this feast day is particularly festive. An out-of-town priest preaches and celebrates the High Mass. There is even a procession. The choir-master puts much effort into the church singing, with the support of his colleagues.
After the service, the women and their female house guests go to their houses,while the men seek out the cool wine cellars, where the wine tastes particularly good. When they hear the noon bells, they too direct their steps homeward, where the heavily laden table waits. The more guests the Swabian family entertains, the greater the happiness. Now they dine. Soup, cooked meat with gravy, stuffed cabbage, assorted meats with salad and cakes are served one after another. The guests must taste each dish, so that the woman of the house is not insulted. Therefore it is advisable to have short pauses in between, in which to give attention to the wine.
In the afternoon, the guests visit the other relatives and friends, or the time is spent in the wine cellar of the host. The evening belongs to the young people, who enjoy themselves by the Klarbe dance.
When Scheindorf was evacuated in October, 1944, the inhabitants took the statue of St. Anne with them. According to tradition, this statue was brought to Satu Mare by the Swabian settlers from their former homeland. Now their patron saint accompanied and protected the people on the way to their uncertain future. The Scheindorfer Swabians were scattered after the war; the statue, however, found a worthy place, after many stops, in the church in Bad Wurzach. The Scheindorfers who live in Germany meet here every year for the Kiarbe, and pray to St. Anne, that she will protect all the Scheindorfer Swabians who scattered throughout the world.
Scheindorfer St. Anne Hymn
Holy Anne, star of hope,
We praise you happily!
You, oh mother, our mother,
Grandmother of Our Lord.
Your humility and patience
The Lord saw in his honor,
Gave a child to a loving mother,
Free of Adam's guilt.
Worthy he found you alone,
Mother to the Virgin to be,
Of which angels and men,
Eternally are delighted.
Help, oh heavenly pair,
For danger always threatens us!
Pray, holy Mother Anna,
For us always!
And in our last struggle,
Stay with us with gentleness.
Pray for us, that we also show
Your blessedness!
Customs and Traditions
Advent
In the homes of Christian families in the living room, the Advent candles were lit in the time before Christmas as a symbol of heavenly light, which promised redemption and eternal happiness. In Satu Mare, Advent is distinguished by the attendance at Rorate Masses.
The Rorate Mass was celebrated earlier than on other workdays. In the darkness of a winter morning, the church visitors, mainly women and children, can not be seen; only the flickering lanterns they carry in their hands come nearer to the church from all directions like moving stars. At the church, the lanterns are extinguished and candles lit. Everyone who comes to the Rorate has to have a candle. So one light after another enters the church, and finally the candles at the altar are lighted, and the priest begins the service. The children find the experience of Rorate in the candle-lit town church gruesomely beautiful and are happy that only a few days separate them from the birth of the Christ-child.
Holy Saturday
Early in the morning, boys gather in front of the church with logs in their hands for a fire blessing. The church warden lights the fire and puts the logs on. Now the priest appears and blesses the kindled logs, which the boys then take home quickly. The blessed logs are kept in the attic or in the barn, to protect the house and barn from fire.
After the long period of fasting (during Lent), which our ancestors took very seriously, a tempting aroma now comes out of the kitchen on Holy Saturday. Cakes and white bread are being baked, eggs are being colored, and ham is cooking. For today, only the smells are to be enjoyed, because the ham can only be eaten on Easter Sunday.
Blessing the Ham
Before the High Mass on Easter Sunday, the mother puts cooked ham, milk-bread, colored eggs, and horseradish into a basket, called Krotta, which is lined with a white cloth. This basket, truly not light, is entrusted to a strong boy or growing young woman. These responsible caretakers hurry now to the church. Here they form two lines and, weather permitting, wait for the priest outside the church, putting their baskets on the ground, opening the cloths, and examining the contents of the other baskets around them. The priest appears at the sound of bells and carries out the blessing.
The priest has hardly disappeared into the sacristy, as each one hurries back home. The family, gathered into one room, is waiting impatiently for the return of the "Trager" (carrier), because now they can have ham, milk-bread and colored eggs for breakfast. While the father gives the adults a glass of whiskey, the mother pours coffee for the children. First, everyone wishes each other a happy Easter.
Madlanetza (Drench the Girls)
While on Easter Sunday the extensive meal apparently contributes to the festive mood, the second part of the holiday brings much joy, especially for the young. Already early in the day, there is lively activity in the streets. We see the young men, armed with a bottle, alone and in groups, going around visiting the houses where girls they know live. They spray the representatives of the gentle sex, so "the bloom does not fade". As a reward, the "Netzer" (waterer) receives all kinds of gifts: Easter eggs, coins, tobacco, and fruit.
The bottle is filled with rose water. Through a fancy canvas lid, the wet benediction shoots onto the girls, who is dripping wet if she is visited by many admirers. In the end, the self-sufficient, who filled their spray weapons with fragrant, soapy water, are remembered.
Weddings
Before the couple goes to the church, they pray three Our Fathers and the Apostles Creed with their relatives and guests. Then the young couple say good-bye to their parents and siblings. The marriage procession is led on the way to church by the bride and her brother. The groom and his sister form the second pair. As a rule, the church wedding takes place in Scheindorf in the morning. Before the guests leave the church, the children lock the church doors; if someone wants to go out, they must pay. Now they go home, generally to the bride's home. Here, also, the door is locked. The cooks, who look like they are armed with cooking spoons and ladles, as well as forks, must be appeased with money. The communal noon meal follows. In the afternoon, the couples dance. During the evening meal, someone steals the bride's shoes. Since she can not dance without her shoes, her father is forced to buy them back from the "thief". Shortly before midnight, the bride's dance takes place. Everyone who dances with the bride has to pay something for the "Wieagabandl" (cradle ribbon). At midnight, the bride's crown is removed, she is prayed for, and she is given a white kerchief. With this, the bridal couple is taken into the circle of married people. Afterwards, the dancing continues.
Maypole "sticking"
The Maypole of the Scheindorfer Swabians is the birch. In the night of May 1, the young men "stick" a Maypole in the ground of their sweethearts as a sign of friendship. If it concerns a bride-to-be, then the birch pole is decorated with colorful ribbons. If the girl's father thinks well of the friend, then he will entertain him and his helpers.
On this day, we think not only of love and friendship, but also of the Creator. Thus, the young men also "stick" four Maypoles at church, two by the church cross, and two at the field cross.
Funkensonntag (Fire Sunday)
D'Fasnet ischt rum,
d'Madla send krumm!
(Shrove Tuesday is over, The girls are crooked!)
This was said on Ash Wednesday, the beginning of intense fasting. When Fasching (the celebrations before the beginning of Lent) is over, the youth, and the whole town community meet again on Funkensonntag for "Scheibenschlagen" (hitting pieces of wood). As in other events, the organization for this Sunday was left in the hands of those with time on their hands. In the afternoon, they ride from house to house to get straw for the fire. In the pasture, the collected straw is separated into two piles, for the little and the big fire.
As soon as it begins to get dark, young men and women as the main participants go out, but they are soon joined by adults and children as spectators. After everyone is gathered, the small fire is lit first at the ringing of the Angelus bells. Then those who are present pray the Our Father. Now the boys go to the large fire, which is blazing, take buchenschieben (pieces of beech) attached to long sticks and put them in the fire until they glow, brush them off, and hit them with a bowled board so that they fly in a wide ark into the dark night.
The first pieces are hit to honor the Holy Trinity and the town governor; the next ones are for their sweethearts. If the wood is meant for the judge, then the young man doing the hitting calls out:
"Schieben, Schieben aus und ein,
dia Schieb' soll dem Herrn Richter sein"
("Scheiben, Scheiben" out and in this "Schieb" is for the judge)
OR
The boy who is hitting asks:
"Scheibi, Scheibi,
i wiam soll dia Scheib sei?"
(For whom should this "Scheib" be)
And another one answers: "Dia Scheib soll sei is Rothamichls Franz und i dr Wenze Madla". (The "Scheib" is for Rotha-Michael's Franz and the Wenz girl). If the wood falls to the ground and is still burning, then the ones named will be a couple by the next Lent. The donated "Funkengeld" (Fire money) comes in useful for the participants, who visit the wine cellar at the end, to "Funken zu loschen" (put out the fire).
Literaturhinweis (Bibliography)
Stefan Brendli, Recording.
Hugo Moser, The Swabian Trek to Satu Mare
Carl Muller, Contribution of the German settlement to the Economic History of Satu Mare. 1932
Stefan Schmied, Heimatbuch der Sathmarer Schwaben 1952
Stefan Schmied, The Satu Mare Swabians, 1962
Stefan Vonhaz, A szatmarmegyei nemet telepites. 1931 (German Settlement in Komitat Satu Mare)