Which are some Kutchi surnames

The Dörflinger names

A home book

The
Dörflinger
Names

From Arn. Klingenberg

Published by Eugen Forster, Lehrer, Dörflingen


Preface

"History is still poetry to me" - Jacob Burckhardt once wrote to a friend. Allow me to place the present homeland book under the protection of this word of a master of cultural history.

In the multitude of its names, the homeland is a monument to the past. It was my job to find traces of the past events and existence in your name. As a mere lover of history, the danger of inventing was often quite obvious to me. The notes with their references to documents about traditional history want to show that I was aware of this danger and that I wanted to administer it.

But more than finding and much more than finding, I always wanted to find the story in the Dörflinger name. Because a Heimatbuch never wants to serve Wunderfitz or a mere knowledge, rather it wants to help to feel the Heimat richly, see it spiritually, fully understand it, experience it directly, and that is precisely what poetry is. This Greek word, which is familiar to us, means creative doing, creating, shaping and recreating from the inner forces of our mind, from imagination and spirit. In this way, our homeland itself, as we have it, should become a poem that we enjoy and love anew every day in its richness, shape and color.

And the culprit should be sincerely thanked at this point to the high degree of education who, through his courtesy, prompted the publication of this hopefully educable little book. Kg


From the names in general

When, in his long period of becoming, man began to name the things around him so that they could be identified for him and others, he began to speak with them. The names are the oldest linguistic material in every language. And when we began to name the people and things around us in the second year of our life, we just started to speak, and with the naming and naming we spiritually master things. At the age of 4 we saw ourselves as little conquerors in the midst of a narrowly delimited world, which we delighted to have the feeling that it belonged to us in a way, and at the age of 8 we unconsciously looked forward to it every morning, in the course of today the realm of ours To secure and expand the world through recognitions and designations. And we have become so accustomed to this joy that at 80 we feel the same way and with the desire to recognize and name, with the desire to understand and grasp, with the desire to conquer, we are by no means finished. The world is never and nowhere a stocking.

In the distant early days our ancestors were still quite verbose and therefore silent; but in a few words there was a lot of opinion and behind every name was "a lot behind it". Nowadays things are different. From an early age we have a lot to do with words and very often there is, so to speak, nothing behind them and many names of indispensable and loved people and things seem to us to be arbitrary meaningless words. If you ask a cheerful boy about the meaning and origin of his first name and surname, he replies with a laugh: Huh, there are just names! i.e. there is nothing more behind it!

Eso name? these are not the names that belong to our homeland for us! The valley and village of home, in it the parents' house and its garden, and the neighboring houses with their surroundings, and their residents, young and old, from youth to old age, and then the many great, endless dear work that we do has always drifted around in circles with the sun through the years and led us in unchangeable monotony and yet in constant alternation at the same time to our narrow or wide fields and meadows towards the Rhine or towards the Riet or up to the mountain? What an abundance of names these memory images call up from memory! Are there names that bear the memories of home? Our sense of home rests on the name!

By making these names clear according to their origins and their meaning and since the history of our homeland and all of its life as a most interesting and beloved piece of the past fits into the history of the fatherland and the world in general, our sense of home becomes which forms an important fundamental part of our emotional life, which is brightened up and spiritualized, and with that we ourselves are more right than before to be allowed to regard ourselves as rational beings. Incarnation! that's the motto there too.

So this little book is meant by the Dörflinger name.


Our village name

Our village almost went without a name. For a few centuries it was called simply? S Dörfli in its vicinity, because it was really small and also: a town has its Dörfli. But Dörfli wasn't a name after all, even though according to the Swiss register of places there are still 21 localities in Switzerland today with that name. (How good it is that we have a resourceful post!) The fact that a town has no name is something like a person without a shadow. Because of that, he is really not missing anything, maybe he is even more comfortable that way. But the others lack something in him. We are therefore probably satisfied that a name was once given to our village without further ado. By whom and when and how approximately should now be reported shortly.

In the beginning was the court? this is how the history of our village begins, different from e.g. the history of Gailingen or Büsingen. And the court was by no means nameless; on the contrary, he was very well-known for a time and played a role in high-ranking men. Perhaps we all know that around the year 1050, i.e. 900 years ago, the pious count of the Zürichgau, Eberhart von Nellenburg, began to build a small monastery in the wilderness near the Lächen, where the Rhine plunged into a gruesome canyon . The construction progressed quickly, because the quarry and sand pit were conveniently close to where it is now known as the basin room and in the pit. But suddenly the building stopped. Count Bertold von Zähringen raised an objection on behalf of the Bishop of Bamberg in Bavaria, because the land next to the building is Bambergian, as are the stones and sand that have been taken so far. About 45 years earlier, Indertat had bequeathed various properties in this area, together with the little monastery Sankt Georgen in Stein, to the diocese of Bamberg, including that huge barren Föhrenbuck next to the wild Rhine gorge, about 45 years earlier. Count Eberhart suggested an exchange. The proposal was accepted. But first he had to swear that the exchange would be advantageous for Bamberg, and to make sure of that, he generously gave two or three Jucharten for each Juchart here her? De suo proprio ?, from his private property, an estate, near Rodelinstein im Rheinhard located. (Rodelinstein is a mistake made by the elderly scribe, the priest Liutbald; it should be called Roderichtsstein). The Roderrichtsstein, however, was a well-known, ancient hunter's arch. It was the mighty erratic block that lay under the Garbischbol on our stanacker for many millennia until it disappeared without a trace a little more than 100 years ago.

The Nellenburger estate near Roderichsstein, so that was once our village name. 50 years later, a document dated 14 Mz. 1102 speaks of two farms that are on this property. The son of that Zähringer from 1050 challenged the validity of the exchange contract. He presumably thought that because with the rapid blossoming of Markt and Münz and the city of Schaffhausen, that desert Föhrenbuck with the stony monastery land on it had now become urban building site, the Zähringers should complain as being betrayed, and in general they wanted to get hold of ground on the Upper Rhine. After many discussions in Schaffhausen, however, he renounced and even confessed that his approach was an injustice, about which his brother, Bishop Gebhart von Konstanz, said praise and thanks to God in the document. It should be noted that the attack was meant seriously, which is also confirmed by the large number of 34 signatures from noble gentlemen. And again, in 1122, after the great war between the emperor and the pope at Worms was ended with a compromise peace, the exchange of 1050 was confirmed. That was probably just the introduction to the fact that Bamberg exchanged the property at Roderichsstein with Konstanz for a corresponding closer located property. But, wouldn't it be possible that the farms at Roderichsstein were somewhere else than what was assumed? not where our village is now? Not at all, because the requirements that have always been placed on a settlement around that stone correspond only to that broad, sunny, water-bearing hollow on the mountain slope that lies between Gisbüel and Ruchenbüel, from the Bildsteinäckern to the Bratle and Talgarten and Oberberg includes itself. Behind it was the Zelg Hinderhofen, d. H. behind the courtyards from Galingerfeld to the Platte and up to the Fallentor. Here the houses were also on the road from Diessenhofen and Gailingen to Bietingen, and the inhabitants didn't need more than that from the world.

In addition to the two farms mentioned in the document of 1122, there were certainly a small number of other houses and huts. We assume this with a view of Gennersbrunn, where, according to the description of the property from Allerheiligen, there were 5 farmhouses and a few Schuepissen around the year 1100, and with a view of Büsingen, where, however, see z. s. on account of All Saints Day, 10 farmhouses, plus 12 more and 38 huts and 2 mills! The first number, which allows us to guess and guess all kinds of things about the size of the Dörflis, comes from around 1300. It is in the so-called Habsburg land register and states that the people of Dörflingen use the free estate they cultivate every year 40 Mutt Vogtkernen have to deliver. The Vogtkernen was the name given to the gift in kind that the farmers had to pay to their Vogt or court and patron saint. It is best understood as the medieval military compulsory replacement tax and lay in the country as an unchangeable and irrevocable tax. The 40 Mutt weighed 25¼ kilozenters and corresponded to an area of ​​580 Jucharten cultivated fields (cf. the validity of 1554). In 1917 the Dörflingers cultivated 1080 Jucharten with 427 inhabitants, i.e. about twice as much. So how many inhabitants did the Dörfli have in 1300? Hard to say!

What seems interesting to us, the easily changeable, is the permanence of the levy. Almost as if behind the flood it had been said: never, as long as the earth stands, never should the sowing and harvesting, frost and heat, summer and winter, bailiffs and tithes cease! See the following compilation. In the year 1200 the levy went to the Counts of Kiburg from Constantine soil. In 1300 to the Counts of Habsburg-Austria from Austrian soil. In 1400 to the Lords of Hohenlandenberg from Austrian soil. In 1500 to the Landenbergers from Zurich soil. In the year 1515, the Kernenwert, the Vogtkernens' mortgage note, was bought as a security by the city of Diessenhofen and thus became Vogt, court lord and patron of the Dörfli and remained that way for 350 years. In the year 1798 the debt is declared to be redeemable as a result of the awakened will of the peoples for freedom by the Helvetic legislation, but has remained on Schaffhausen soil since 1803, until in 1862 the community by paying 14,000 francs, i.e. i. 20 times the amount of the average annual monetary value, which replaces the tax on the Diessenhofen town hall.

This explains the name of the village for the most part: it was the town of Diessenhofen? His Dörfli ?. But the bond through the Vogtkernen was only the outer, pretty, solid shell of an inner, at times almost total bond between the village and the city, and this bond was primarily based on the external and internal togetherness of capable people. One considers that the long-established families of the village, the Siggen and Huber and Vögeli and Schmiden, originally came from Diessenhofen and that the relationship between the sexes has always remained alive. One should consider that in addition to these settlers, there have always been a number of townspeople who owned or leased Aecker under Dörflinger Bann and who remained closely connected to the people in the village through processing them. Their names live on in field names with us for centuries, in Engelhartsgarten and Schiterma, in Chriechli and Chrutliacker, in Hohschueler and Rodertann and also in the long-lived goods complexes such as Fischlis Gut, Kesslers, Schlossers, Vögelis Gut, Truchsessenpfrundgütli and others. And how closely the village was bound by the needs of daily life to the market and to the shops and handicrafts in Diessenhofen can only be understood today by the oldest people in the village. Everything that was not to be had in the Dörfli was looked for in the Städtli, such impartial judgment, good advice and consolation, very often also the money in small and large items. The doctor and pharmacist were there anyway, and the mail came from there, and the Dörflinger pastors lived for the most part in Diessenhofen with their families for two and a half centuries. Schaffhausen was far away, almost as if in a foreign country. In short, the questions: Where did you come from? where gohsch hi? where gsi? what do you do? what nonsense in your mind, in the harz, in the chop? had a hundred thousand times a year in their answer either to the Städtli or to the Dörfli, the closely connected ones.

Around the year 1250, one of the strong men of that time approached the Städtli as a friend, as well as the Dörfli, and had a lasting impact on the fate of both. We all know about him. Perhaps we still remember Schiller's poem from a reader? The Count of Habsburg? At Aachen in its imperial splendor in the ancient hall, King Rudolf's holy power sat at the festive coronation mark. And the arts adorned the festival. The singer sang of his count chasing the deer on horseback. He meets the priest, who is supposed to rush to a dying man, but is held up by the trampled mountain stream. Immediately the count puts him on his chivalrous horse and hands him the splendid bridle so that he does not miss the sacred duty. And when the next day the priest brings the horse back to the count, the latter does not accept it, because? I gave it to him who gave me body and blood and soul and breath and life to teach me ?. Count Rudolf was of such noble disposition and was generous in giving. Even more generous, of course, but not from the foolishness of greed, but from the lust of the strong to organize as much as possible and to contribute to the whole. The original Swiss cantons felt this so strongly that in 1291, when he died, their leaders said: So, now that's the end of Habsburg!

Around 1250 Count Rudolf, born May 1, 1218, was still a young man. He saw that the old world of chivalry and peasant humility was coming to an end and he saw in the cities and their citizenships that were growing up everywhere, the bearers of a freer and more just world to come. That is why he sought the friendship of the cities everywhere, for he had many comprehensive and ambitious plans. So he sought and found the loyal friendship of Diessenhofen and Schaffhausen.

He often and gladly returned to the Truchsessenschloss in Diessenhofen, in the Unterhof. There he repeatedly met a man from the Dörfli whom he persuaded to settle down as a citizen in the city of Schaffhausen and to work there in a discreet way for Habsburg in addition to trading in land and local products. The man was one of "the free ones," as they said in the Dörfli. In addition to being polite and obliging, there was something noticeably free and self-confident about him. He belonged to a peasant family that had remained completely free from ancient times and only had the count over them in court. Such people were rather rare at the time and they used to have no lack of character, as well as business skills. But since money became more common due to increasing trade and traffic and the natural economy was displaced, they, like knights and other nobles, liked to move to the cities, where they found what they lacked, money, and in addition, rather than in the country greater security behind solid walls.

This farmer and nobleman at the same time is now given the right name by the Habsburg, in whose service he is serving. So far he had called himself Cunrat in the Dörfli and signed, for once Cunrat the Villager. But that didn't suit the Habsburgs. For me you are Cunrat the Dörflinger! he said to him. So, as the Free of Villagers, you are on an equal footing with your own kind, the Löhninger and the Beringer, the Uelinger and the Schwaninger and the many other? Ingers. And so you give the Dörfli a useful name right away!

This is how the village got its name from the first Dörflinger. The name appears for the first time in the Latin contract between Count Rudolf and the Bishop of Konstanz from June 18, 1264. For the sake of peace, it is stated that Count Rudolf will own the estates and possessions in Andolvingen, Geylingen and Dorfelingen, the the recently deceased Count Hartmann von Kiburg had a fiefdom from the Bishop of Constance and had transferred it to the Habsburgs as a fiefdom.In Rudolf's plans that meant: The street in Winterthur? Andelfingen with the Thur Bridge and Diessenhofen with the Rhine Bridge are now firmly in my hands, and who knows, the journey into the world may soon begin for me in Diessenhofen! It turned out like this. It is noticeable that he also wants villagers. In terms of military geography, it is completely superfluous for the war colonel, because if he has one boot in Diessenhofen and the other in Gailingen, he is firmly in the saddle over the Rhine; why the little village next to it? Oh, it is a genuinely philanthropic kindness of the excellent person towards the Städtli as well as towards the Dörfli, and says: You two belong together forever!

This laughing amiability of the strong man, whom the people of Zurich elected as their field captain at that time, proved to be infinitely valuable for our village, and in the following way. With regard to Dörflingen, the question has certainly been raised innumerable times as to where it came from that the city of Zurich, on the other side of the Rhine, so far away in German land, had acquired an isolated small village with fields and forests. The answer is: Because the Count of Habsburg, who then became the glorious German King and Emperor Rudolf, brought together Dörflingen with Diessenhofen in the treaty of 1264 in a philanthropic mood, which is why the little village, despite its small size and strange isolation, is a Kiburg heirloom has always been respected and has become Zurich and Swiss!

Dörflingen is a whole, but the whole has its parts. A considerable part is located 5-10 minutes away above the village in the countryside, in Neuhus or Neuhüsere ​​this part of the village is called, in High German Neudörflingen. This name does not mean that everything has now become new in this hamlet. But he says that these friendly Schaffhausen farmhouses on the wide country road with a lush green background and the ornamentation of the fruit trees in the foreground were only made in modern times, namely since 1816 and especially at the end of the 1830s. In the village itself, a distinction is made between three parts, namely the Ausserdorf, from the western entrance to the village up to the level of the Trotte, then the village, from the Trotte to the confluence of the Hintergasse with the Dorfstrasse, and finally the Hinterdorf, because of its mountainous nature jokingly that Called Tyrol, from the Hintergass to the eastern exit of the village.

The alleys that should be mentioned are the Schöbergass, from the village exit to the Pünt, so named after the Schöber vineyards. Then the already mentioned Hindergass, from Moser down to Dorfstrasse. It continues in Kotgasse, although the name has not been in keeping with its nature for about 50 years. Before that, however, it was rightly called for 500 years, because a strong water vein, at times a stream, once ran down there. It seems that the ancestors only knew how to protect themselves with so-called bacon, i.e. with an occasional new layer of wave urchins, which made walking, standing and driving there possible in the first place. These layers of fat came to light when the water supply was installed. The Kotgasse ends in the Logstrasse, which encouraged the whitewashed residents of that street to believe that they actually live on the Rheinstrasse. The Ausserdorf in the Brugass (to be pronounced with a very short u), which means Brunngasse, has a parallel to this street. Even there are enough water veins in the ground. Two of these were caught in two pretty wells 40 years ago, i.e. before the water supply. These were 1 ½ m deep shafts, 1 m wide, 1 m high above the ground walled on three sides and covered with a sandstone slab. On the open side, the water was scooped up with a scoop on a pole. One of the two wells was in the monastery in front of the lowest house above the beginning of Unterbergstrasse. The other lay in a small free space below the rectory garden and was connected to a large trough for drinking cattle. Next to it, behind mighty boulders and shaded by huge sülbirn trees, was the water collector for fire-fighting purposes.

If we finally mentioned the Märdergässli, once a part of the main road that connected the Dörfli to the south with the Städtli and with Zurich, to the north with Stockach, but now it has long since become a lonely byway on which the only wild animals we come across still have martens or fairies chasing back and forth rampaging at night, the veins are also named through which the life of our village pulsates and in memory of these familiar paths the wish automatically adds to the rhyme: happiness and blessings be on all these ways!


Our family names

And now let's see the names of the people who have lived in this little village for centuries. We have nine family names, of which a connoisseur of the Schaffhauserland will say that they are Dörflinger names. They are: Sigg and Suter, Keller and Huber, Mesmer and Schneider, Rühlin, Fröhlich and Vögelin. These names also all have their specific good meaning and there is a lot behind them for us. For at least four centuries, from 1500 to 1900, its bearers more or less shaped and sustained the fate of our village. How long they will do this in the future is very uncertain. Some of them are currently disappearing, one more reason for us to at least hold onto them in word and in writing.

What about family names anyway? Nowadays everyone brings their family name into the world, so to speak, and also receives their personal name. That was not the case before. Once you arrived without a name, got your nickname and didn't need it anymore. The people lived in tribes and the tribes in clans, i.e. H. divided into blood relationships, on the move, in war and in peace. The individual was only a member of the clan. In fact, he wasn't well known unless he made a name for himself by excelling for better or for worse. Even once the tribe had settled down, the call or personal name was enough to identify one sufficiently and to distinguish one from the others, because the people were not very much, and one was very sedentary, in many cases literally tied to the clod and only in exceptional cases did the individual go beyond the narrow circle in which he was known. Therefore, in Italian today, a person's family name is only called his cognome, i.e. H. Surname, his actual nome is his personal name.

For many centuries it was in the whole country as it was and perhaps still is in our village community until recently. They talked about Heinerich and Uelerich and Friederich and everyone knew who was meant. But if this personal name was not quite sufficient, the names of the father or grandfather were added and the names of Klausen Karline and Georgen Ernst and Hansen Marie, Chueretlis Konrad or Hanneslis Elise were mentioned. Often it was more appropriate to name the profession or office of the husband or his father; one then simply spoke of the blacksmith or of the Vitewebers and of the wood bailiff. Or the residential quarter or the house was added to the personal name, i.e. Koneret in Neuhus or Marti in Hereberg. As an exception, finally, characteristic nicknames that were not meant at all badly were used, such as de Fideeli, Suri, Senkrecht, Oberluft. With this we have named the four sources from which all surnames all over the world flowed when the rapidly growing population and increasing traffic made it necessary to use a more detailed description beyond personal names. The four sources are the personal name, the professional name, the place of residence and the nickname. With us, the aristocrats have had their family names since around the year 1000, the citizens from 1200 and the peasants from 1300.

The family name Sigg comes from a personal name. How much our ancestors were in constant struggle and striving for victory, testify to us the extremely numerous personal names for boys and girls, which were put together with the word victory, such as Sigbert, Sigfried, Sighart, Sigmar, Sigmund, Sigwart etc. and the corresponding maiden names . It is understandable that it was common practice to use only the first word, the first syllable, when calling such names, i.e. to call the boys just Sigo or Siggo, the girls only Siga or Sigga instead of Sigberte, Sighilde, Sigrune, Sigwine , Sigi or Siggi, Siggissli or Sizli etc. This explains why the 13 Siggen, which are noted in the Zurich team toboggans for the piano parade of 1512 and to Marignano in 1515, are called Siffried and Sifrig and Sigli. This short form Siggo has become the family name Sigg, as elsewhere the names Sick, Sickel, Sigle, Sytz and Seiz, as well as the well-known place names Siggen and Siggingen du Sickingen, Siggental, Signau, Siglisdorf and others. By way of comparison, it should be mentioned that the well-known family names Hatt and Hug and Heer and Ott and Rupp and Wipf and the like also emerged from short forms of old German personal names.

The name Sigg could have been at home with us as a personal name for 1500 years and as a family name for 600 years. In the Middle Ages it was very abundant in the whole of Andelfingen. We only met our first Siggo in a document in 1311 as? Sifrit der Dorfelinger Ulrichz des zimberman sun ?. So the personal name only 600 years ago! He seems to have been a most honorable man, that first Siggo. He belonged to the family of the free or nobles in Dörfli you married a virgin who was a serf part of the Rheinau monastery, part of the baron Conrad v. Tengen was, although he knew that by doing so he was entering into the same double serfdom. But this baron, one of the richest and most respected men in the country, gave it to him in writing on March 9, 1311 that he would release him in gratitude for many good services. Was that something that had been agreed in advance? And the remaining, still missing release for him and it will also have been achieved. The next Sigg is Clewi (Niklaus) Sytz in Dörflingen, who participated in a purchase in the Raitenwiesen on May 21, 1436. In 1524 a Jacob Sigg von Diessenhofen owned this place. Anno 1535 four Dörflinger Siggen are mentioned here. Our Siggen probably came to us from Diessenhofen. Soon after 1500 two brothers Hans and Lazarus Sigg, two priests, made themselves badly famous there. In Basadingen the whole community was reformed in 1529. Only the pastor, Chaplain Hans Sigg, remained Catholic and stayed in the rectory, because the women in the Katrinental had the right to appoint the pastor there. Until 1532 only a few citizens remained Catholic in Diessenhofen and these few wanted to make their chaplain Lazarus Sigg a pastor by force, even though he had seriously embarrassed himself by marrying a rich Diessenhofen widow. When they came from Geylingen into the city, a large crowd of Protestant women with poles, forks and buckets and other kuchi weapons rioted, pulled it for the hus, in which the priest was, took it out and with great laughter and Mockery driven out of the gate again? Such confessional Katzbalgereien occurred at that time, along with serious disagreements, very often in the wake of the unfortunate Kappel Peace of 1531. Hopefully the time will soon come when one can laugh happily on the Catholic side at such struggles for freedom of belief in naive circumstances.

At exactly the same time, a Sigg made a lot of talk in Schaffhausen, but not inglorious. Ludi Sick, he apparently came in from outside, sold the house at the great angel, Fronwagplatz 22, in 1529, which his wife had received through Mayor Barter, for 110 (gold) guldins. And in 1531 he sold the large Gasthaus zur Krone next to St. John's Church. That was a sign of either a lot of money or a lot of courage! The fact that he was called Vendrich and that he was elected by the council as substitute ensign for the train to Kappel in October 1531 speaks for courage.

For four centuries, the Siggen have decidedly the numerical preponderance of the community. A comparison of the Sigg and Suter households from four centuries shows the following picture:

1536:

4

Siggen budget

2

Housekeeping

1634:

13

Siggen budget

6

Housekeeping

1689:

25

Siggen budget

10

Housekeeping

1709:

15

Siggen budget

10

Housekeeping

1836:

46

Siggen budget

13

Housekeeping

1939:

20

Siggen budget

8

Housekeeping

So from the beginning the number of Siggen households is as a rule at least twice as large as the number of Suter households, and it is noticeable how fluctuating the number of the former and how constant the number of the latter is.


Another interesting row is the row of our village bailiffs, sorted by their family names. Since 1549, the subordinates were appointed by the Anderfinger Obervogt or Landvogt, always from among the number of local citizens. Since 1799 they have been called presidents, i.e. chairmen, and are freely elected by the community assembly. I counted from 1549 to 1944, i.e. for around 400 years, their 26. 14 of them belong to the Siggen family, the family of Suter 5, Huber 3, Keller 2, Rühlin and Schneider 1 each, the last two in the most recent Time. So here too the Siggen have a very significant preponderance, three times as much as the Suter, five times as much as the Huber.

The most famous Sigg is also the most famous Dörflinger. Was it Jean Sigg, in Geneva, 1865? 1922. He was a grandson of Hamarti Sigg, Wagner, born in Zurich, teacher in Geneva, 1898? 1929 Labor Secretary of French-speaking Switzerland and as such in 1912? Member of the National Council in 1920, of the Council of States for Geneva in 1920, died in 1922. His son, a university professor in Lausanne at the age of 30, died in 1920. If not Sigfriede, that is, those who brought peace through victory, then Sigharte and Sigberte, that is, through struggle and victory strong and shiny! Honor to whom honor is due!

The series of Dörflinger family names, which are professional names, begins with the Sutern. The question: what will we dress with? is a genuinely human question, a question like human dignity and human weakness. For centuries, housefathers and housemothers on Dörflinger Boden answered this question for their house by creating the clothes, the father out of animal fur and leather, the mother out of fabrics made from sheep's wool or plant fibers. In the manor house, however, there were serfs who had a special skill for such work and who also took care of it for others. When later a Dörfli and there a Städtli had become, the division of labor naturally led to handicrafts. And trade brought beautiful new fabrics, also brought money and patterns and ideas into the country, so the art of clothing was able to take a steep boom. From the 12th century through the rest of the Middle Ages and afterwards the three classes of Christianity, into which the whole people were divided at that time, seem to be the subsistence class (peasant and bourgeois), the military class (politics and military) and the teaching class ( Clergy and scholars) to have had a childlike joy in striking garb. Until now the Neyer, the seamstresses and the Neher had made all the clothes, including the footwear, now they parted ways. Those who cut up the cloth and put it together into artificial pieces of clothing proudly called themselves tailors, in the opinion that it was their clothes that really made people, and the scissors became their coat of arms.

The other seamstresses didn't want to stay behind and proudly called themselves Suter, i.e. Latin and means in German? Closer. It was like when a tailor calls himself a tailleur today, i.e. French and does it mean in German? Cutter. And just as the French word for the idea now calls out that the tailleur might know his way around Paris, so did the Latin word for the idea that the Suter might have got his art from the monastery. Because the monasteries had time and, through their spiritual and even more so through their lay brothers, called beards, helped powerfully in the development of the handicrafts. Since the Näjer had made a pair of low shoes out of a round piece of cowhide, the Suterei had become a completely different thing in the 13th, 14th, and 15th centuries! The scholars wanted soft shoes shaped like the foot, the knights wanted high, hard riding boots, the citizens so-called cow mouths, which lay wide in a fold in the front. The gentlemen's sons, however, wanted pointed shoes, which ended in a point at the front, which was drawn out and bent back like a beak, and their ladies wanted brightly colored shoes, red and yellow and blue and long and pointed to the right. A great time for the shoe artist! Aware of their worth, these shoemakers liked to be called Schuhsuter, which was abbreviated to Schuster, also Schüchzer or Schubert or Schumann was their name. But the oldest name Suter seems to me to be the most beautiful, and when I come across the original form Sutor in the documents, I always enjoy it. Cunrat Sutor, Uli Sutor sounds powerful Roman to me. Unset Alemannic dialect is also to be commended for the fact that it always writes Suter and Süterli, while the Burgundian dialect writes Sutter and Sütterlin, the Swabian Sauter and Säuterle and Seiterle.

The Suter are represented in all cantons of Switzerland. We mention the Aargau composer Hermann Suter, d.1926, the Innerrhödler Landammann Franz Anton Suter, beheaded in 1784, the Basellandschäftler General Suter in California, d. 1880, and the great bear hunter Christian Suter in Gruen, d. 1880. Suter is the first villager to meet us in the steering sledge of 1487 Conrat Suter, an libstür (poll tax) for itself, sin wib and sin mueter 15 shillings, so 25 Fr. on the head pays. At guetstür (property tax) he pays 5 schillings, i.e. he was well off. As far as I know, our most excellent Suter so far has been the subordinate Hans Conrat Suter, who, together with the Rev. Tonsor, brought about a lot of good during the ending Thirty Years War. He was one of those borough citizens who are never satisfied, namely never satisfied with what has already been done for the good of the community. They know and always want something that is still missing. They always have a plan ready, of which they say: The thing is good, it is necessary, can be carried out, you can examine it as you wish! now you just have to start with it, then it will show itself! So they did it in 1638 with the new building of the little church, so they did with the school in 1644 until the city of Zurich came to help in 1646. So did they? S in 1646 with the rectory until 1651 the cities of Zurich and Schaffhausen took the matter on their account. Hans Conrad Suter, we greet you! we honor you!

The cellars follow. Keller is an official name. The Germanized Latin word Kellarius referred to the administrator of the kellarium, i.e. the storehouse or room in a mansion. In the Middle Ages, a lot of land in our area belonged to great spiritual and secular landlords. This property was mostly not connected, but consisted of many individual houses and farms. The abbot of a monastery, for example, appointed a chief farmer to supervise them, who watched over the monastery property around him. In the monastic language he was called the villicus maior, i.e. the larger farmer and was called briefly, not major, but Maier or Meier. He was in charge of the management of the manors under his control and mainly of the receipt of the basic interest and other contributions in money and in kind, part of which he kept for himself as compensation. If his supervisory group was quite large, he was given one or more cellars as a sub-official who took care of the collection and the basement of the basic interest on grain, wine, vegetables, chickens, etc. The landlord himself used to come to the Meierhöfe twice a year (and that was an important festivity each time) to judge, and that usually meant to pronounce and collect fines. Of course, like Meier, Keller tried to pass on their office to children and grandchildren, which they often succeeded in doing, and that's why there are still so many Keller and even more Meier in the world today. On the other hand, it doesn't seem to have helped much that in the 14th century the monasteries no longer used Meier or Keller, and why did this? Because these officials, with their great knowledge of things and people, and their ability to work, often became very inconvenient and expensive for Messrs. Aebten. In their place, the monasteries elected ammen or bailiffs as administrative officials with a fixed salary, as was the monastery bailiff Conrad Kym in Oberberg zu Dörflingen around 1480. We Swiss, however, continue to value Meyer and Keller, especially when their names are Konrad Ferdinand and Gottfried.

Our Dörflinger cellars are documented 10 years after the Clewi Sytz of 1436. On May 15, 1446 a Conrat Keller from Dörflingen works as Maier on behalf of the nunnery Sankt Agnesen zu Schaffhausen, sitting in court in the Murbach court and with the monastery Serf speaks right. The bailiff of Sankt Agnesen complains to him that two brothers Zan have the court together, while the fiefdom expressly allows only one fiefdom. The judgment found the plaintiff right. This Konrad Keller is probably the same one who, 40 years later, sits in Hof Murbach as Cunly Keller and pays huge amounts of basic interest from the Kelnhof and other estates to the Allerheiligen monastery. He is at least 70 years old. And precisely because he has become an old man and is still an unparalleled creator and governor, that is why he is admired by the nickname Cunly in the area. In the same document from 1489 a Hans Keller is mentioned with the addition "itzt vogt". That will probably be Konrad's son, and that Hans Keller? Called Sigg? and his brother Uli, who are firmly behind in 1535 to stock out the remaining Rütinen on Dörflinger soil, will probably be Kunli's grandsons. And Hans Keller, the Dörflinger under bailiff from 1545 to 1575, will have been Kunli's great-grandson. A good breed, isn't it? They weren't just called basements, they were really capable administrators and good stewards. One of your descendants, Johannes Keller, Untervogt 1757? 72, who in the critical time before 1770 did the most valuable service for our community, you were persecuted by Austria for the sake of his strength of character and was even declared outlawed, deserves a special honor. One is tempted to say: It is a shame that the cellars have not become more numerous! In 1536 we count only two cellar households and by 1836 6 households, and that was their highest number. The head of one of the 6 households from 1836 is given as the old Vit Keller, who died 20 years later at the age of 94. He was born in 1762 and died in 1856. Perhaps some of the willing readers corrected their thoughts by counting quickly and found that today (1944) we count not only 6 cellar households but 8, i.e. 2 more than 1836? To justify myself, I must assert that these statements are the old Dörflinger names. That Thaynger Keller settled with us in July 1852 with Martin Keller von Thayngen, who was the first householder of the Friedeck Educational Institution in Buch, was without a doubt a gain for us. Blood and soil have long made them a little village-like. But they themselves will least deny that they are also Thai.

And now the Huber. This widespread name is best understood as a professional name, and then a Huber designates a normal farmer. Around the year 1000 Huber was known as a farmer who was distinguished from others by the fact that his land, whether it was a fiefdom or a property, was a bonnet. H. the normal amount of peasant property comfortably enough to meet the needs of a large family. Such a cover was composed of a farmstead with house and garden and all associated rights, with 40-48 types of farmland and meadow wax, evenly distributed over the three tents, plus the rights of use to common land and forest and pasture. It was an enviable privilege to be and be called a real Huber, and he? S still today!

The Huber have of course grown everywhere, as far as the German tongue sounds, and most of our cantons, especially Basel and Bern, Geneva, Lucerne, St. Gallen and Zurich, have more or less esteemed and famous Huber. I must not begin to list them! Our Dörflinger Huber probably came to us from Diessenhofen, where hopefully they will still thrive today. The most beautiful Huber I have ever seen was the Mayor of Diessenhof Huber-Hohermut, who appeared in the unforgettable, beautiful performances of the popular play? Charles the Bold and the Confederates? from 1900 the Duke Karl gave brilliantly. That he also fully met the demands of the poet Dr. Arnold Ott corresponded, I can testify, because during those festive days he was repeatedly a guest in the Dörflinger rectory. The Diessenhofer Huber, who provided the town with some excellent officials, is said to have immigrated there from Lucerne around 1515. At the same time we meet the wealthy brothers Hans and Adam Huber in Dörflingen for the first time. 40 years later, the sons of these brothers have a whole range of our most beautiful estates in their hands as fiefdoms, such as the protector's estate, Meisenlock's estate, the donation estate and Kilchgut, the Oeningergütli and others. ? One grandson, Marti Huber, is the first subordinate of the Huber family, 1575-1600. The second, 200 years later, 1772-98, is Kaspar I, and the third Huber sub-governor is Kaspar II., 1835-43. Our first documented Huber, in 1515, had brought something of the then energetic need of the townspeople for freedom into the country and wanted to open an alley for his new rural community members in the Dörfli. He started a lawsuit against the last abbot of All Saints' Day because the abbot did not want to allow him to use a piece of grapevine from the protected property as collateral for a loan. Huber lost the trial in the first instance in Dörflingen and in the second instance in Ossingen, and that decided the matter. We will probably say that factually he was completely right. He thought it was right and good that a peasant who honestly builds the land he has lent and pays the land rent and the other taxes honestly should be allowed to dispose of his fief, naturally reserving the right of ownership. Such ideas were in the air back then, in the year before the great South German Peasants' War (1525). They asserted themselves in northern Switzerland in that century, so that since the farmer, as the fiefdom holder, was in fact the owner, in that the land was no longer bought and sold, but the basic interest, the land was no longer fiefdom, but only as a real property property was encumbered. Huber wanted to see this recognized 100 years earlier, which was just not possible. One of his sons, the Baschion, d. H. Sebastian, also liked to wage war against authorities and in a brutal manner, for example because of the Vogtsbrünneli, where he unabashedly played off his two authorities, the governor of Nellenburg and the governor of Andelfingen, against each other. This good old, now disappearing Dörflinger family, like the Keller, received immigration from outside, namely 40 years ago from Horgen, so that today (1944) we count not just one but two Huber families.

The mesmer follow. That this is also a professional and official name makes sense, and the meaning of the name is clear. The real meaning of the word, however, is generally unknown. Mesmer is a Latin word, but coiffed thoroughly in German. Mansionarius called the church language the man who was allowed to use the mansio, French maison, the apartment next to the church in exchange for his services. Mansionarius is the Hauser or Hüttler. The German tongue then turned mansionarius into Mesner or, more conveniently, Mesmer. It seems to me that there must have been innumerable Mesmer in Christendom up to now, very much more than z. B. Meier, and yet you rarely meet him. If you look at z. If, for example, there are 3,000 names in the federal state calendar of 1939, there are only two mesmer, albeit weighty ones, namely federal colonels. Why is the name rare? The main reason will probably lie in the established unpopularity of the mesmer, that is to say of the mesmer's office and its business. The supernatural seems to have become something quite natural to the mesmer, and that goes against nature for the natural man, or is at least decidedly unappealing to him. The majority of us will be glad not to be called Mesmer. But those who are called according to natural and civil law, what do they do? You protect yourself with a real mimicry, with a protective coloring, with a protective spelling mistake, which means that the reader does not even think of a real mesmer. Aslo, their name is Mesmer, they call themselves that and they are called that, but they write themselves Messmer, which is definitely called Mässmer. This is the general custom with them. You then see z. If, for example, you go through the register of Swiss Postcheck holders, you will only find 1 mesmer and 4 mässmer in Zurich, in St. Gallen even 7 mässmer and no mesmer. It seems natural to me that the most famous of all previous mesmer, the doctor Franz Mesmer, 1734-1815, the discoverer of animal magnetism and the founder of mesmerism, disdained protective coloring. How could the mimicry arise? The mesmer themselves played the leading role. To write yourself with the unsightly ending -s in the middle of the word was unnatural to them. If you wrote yourself with the long German s, which was pulled up from the bottom, you let the s run out in such a nice hook that you had to take it for a ß. If you spelled yourself correctly with ß or ss, this means that you send yourself into the mysterious background of your name, but without believing what your ss reminds you of: z? Rom läseds everyday e Measure, that the greater de chliner nid eat .

Our mesmer seem to have come from Gailingen. In 1475 we met an Ulrich Mesmer in Gailingen. The local priest sells him a farmstead for 14 pounds with the approval of the Abbot of All Saints and uses the money to buy a vineyard for the monastery. In 1536 Fridli Mesmer had 2 Jucharten fiefs on the Dörflinger Löhren. In 1554 Hans Ower called Mesner (all respect for this Schaffhausen monastery clerk! The word is spelled correctly only once among hundreds) held the other Widem zu Gailingen. No mesmer in Dörflingen is mentioned in the Kernenwert of 1554; but 100 years later, next to the Siggen, they are the most numerous gender. Since they moved from Gailingen to Dörflingen in the times of the sharpest Counter-Reformation, the most violent contradictions between Catholic and Reformed, it can be assumed with certainty that they came to us not for economic reasons, but for ideal ecclesiastical and religious reasons. The leaders were people who valued freedom of conscience and belief. In 1646 they are represented in 7 households with 17 children in Dörflingen; the children's baptismal names are quite village-like Hans, Marti and Michel, Anna and Barbara, Ursula and Verena. Of course, no villager has a mesmer as a wife yet. In 1709, with 13 households, they are still the strongest sex alongside the Siggen with 15 households. in the 18th century they also had the school in their hands for almost 100 years through the schoolmasters Hans and Michel and Conrad. The latter, young in Dutch military service, in school service since 1764, at that time also a kind of military service, died at the age of 70 in the worst Russian war turmoil in 1799. His widow was temporarily allowed to stay in the school until her son, Jakob Mesmer, shoemaker, was chosen as such moved into the house. This was now really a perfect mesmer, i. H. he was the house man who had taken care of the church and school building, and he was still called Mesmer and was even still Mesmer, although he was called a Sigerist because his name was Mesmer anyway!

This is followed by the last of our family names, which are derived from a professional name, the tailors. The tailors were already mentioned in connection with the other approachers, the Schuh-Sutern, the masters of the awl, from whom the tailors separated themselves as the masters of the scissors. The longer the less it could be done without a tailor. Rising civilization led to an overestimation of the truth that clothes make the man. After all, it was believed that clothes made the people. So it is not surprising that this family name is widespread throughout German-speaking Switzerland. In the canton of Schaffhausen it is said to have been remarkably strong during the 15th century. He did not come to Dörflingen until the middle of the 17th century. The first bearer of this name can be found here in 1646, it is Hans Schneider, the blacksmith. His wife is an Anna Schilling; Anna, Verena and Barbara are the daughters. As far as I can see, they were never represented with us with more than two households. It was

Maybe they are always too close in their home village. This agrees with what an old man told me repeatedly about the tailoring spirit. When asked what it was, he said that it was the joy of something special and something bigger. May this spirit just never die out among us and never completely emigrate! It was a particular pleasure for me to see that this family name was never spelled Schnider or Schnyder in our protocols etc., with a few exceptions from the end of the 18th century, but correctly Schneider (because it was also spoken correctly!) There is a very gratifying respect not only for the name, but also for the respective name bearer.

For 2 to 3 centuries, two families were at home as guests in Dörflingen, whose names are attached alphabetically here.


First the Schmid family. A name, also coming from a profession, and what a profession! After iron was finally invented and invented, the blacksmiths remained the most indispensable craftsmen and artists for a long, long time, because they made people defensible. To own a sword that would be harder and sharper than the sword of others, that was the highest wish of every man for a long time, and when finally quieter times came and when finally the warriors became peasants and even citizens, the blacksmiths still remained essential. Our forge undoubtedly came from Diessenhofen or Schlattingen. In 1554 three of them were settled here, one Steffa, one Bartlime and one Henselman Schmid. 100 years later there are already six households.One of the house fathers was Jakob Schmid the tailor and his neighbor happened to be the aforementioned Hans Schneider the Schmid. 50 years later, nine Schmid households are here. But from 1700 on it goes downhill quickly and around 1800 our Schmide disappeared. Every now and then someone came over from Thurgau, so our last one, an exquisite original, Joh. Jak. Schmid von Buch, Thurgau, 1821-1904. Arithmetic was his passion, his most essential function in life, and he was good at arithmetic. Only towards the end of his life did he come here via Diessenhofen and Schaffhausen. He married the widow Barbara Müller im Ochsen and soon built a house across the street on Landstrasse, in which a granddaughter married. When the mill burned down, he quickly rebuilt it. At the age of 76 he built the first of the houses ob der Log du, although still on the dump with a mighty cement substructure, and so lived there for a few years. As one laughs at the fact that he built such an unsaleable house in this lost area, he says lightly with his gaze into the distance: Are no zfride! There are already o there are a few nares at work when I die, and then I chauffeured away.

Then the Schneebli family, probably from Gailingen, was a guest here. Snewli, d. H. Schneeli is said to have been a popular nickname for Alemannic boys and girls with snow-blonde heads and pigtails. In 1646 we found this name here for the first time and right away. Michel Schneebli is one of the two jurors who, together with the subordinate, form the so-called threesome of the local council and the local court. He also held the office of sack master of the community, which at the end of the Thirty Years' War had its particularly great difficulties. The Swiss Peasants' War, which broke out soon after, proves it. Schneebli's wife was Marie Neithart, Conrad and Michel the boys, Marie Mesmer the maid. For more than 300 years, the descendants of this family have been a valuable loan to us from the large neighboring community. Shortly after 1800 they disappear and only the Schneebliacker in front of the Müliweier reminds of them.

This is followed by the three family names from the third source of names, i.e. names that can be derived from an obvious property or peculiarity of their first bearers in the time around the year 1300.

First the name Rühlin. That around the year 1300, at a time when there were still no beds and no windows and no stoves and such soft things that valued ancestors were generally rather raw at that time? rough? Growing up smell, smell not only in relation to skin and hair, but also in relation to heart and brain, in relation to the way of thinking and speaking and the whole way of life, that makes sense. So it went without saying that at that time everyone should have been called Hans Ruchhans. But if one of the ruffles stood out among all the ruffles, he was sometimes called admiringly, sometimes reproachfully simply de Ruch, and there were more than enough of them everywhere. In Diessenhofen and Gailingen they were called Ruch, in Buch and Ramsen a little gentler rest; and their boys were called the Rühli. But times change and so do we. This also applies to the Rühli. The descendants of Heinrich Rülin, who can already be found in the Steuerrodel of 1487, together with his adult sons Hans and Heini and their daughters Elsa and Anna, they have changed so much down to our day that they are so little more real Rühli, no more than our Mässmer real Mesmer, our Suter Shoemaker and our Tailor Dressmaker. The name itself has also changed, by the way. Once upon a time it was written just as it was spoken, Rüli. From the year 950 one even reads in Latin from a non-commissioned officer, Sergeant Rülinus. Today, however, one writes Rühlin, d. i. the rüli with tie and little hand. That way, the world just keeps getting better. But only gradually, like the cannibals. When they learned to eat people with a knife and fork, they thought they were civilized. But it must have been a good time when the names were given to each other and established: There etz de Ruch and säb de Rau, de Risch, de Rasch and de Rösch. de Brütsch and de Frisch and de Frech and de Frei and de

Happy. What a graceful name! It is to be hoped that the bearers of this name would remain as they are through all ages, and that they would honor their name from generation to generation, and that they would become as numerous as the sand by the sea. But that doesn't mean anything for us, because our happy people don't seem to like to have weddings from time immemorial. In how many marriages within a hundred years does a happy person take part in our company? In the very lively century from 1715 to 1814 in terms of civil status there were only 6 happy boys and 3 happy girls here and abroad who got married! So only 9 marriages in a century among the happy, while in the same century there were 77 marriages in the Mesmer family, which involved 38 daughters of Mesmer and 39 sons of Mesmer. And today? Today, in 1939, there is only one house of each of the two old Dörflinger families Mesmer and Fröhlich, each with 2 heads; yes, times are changing!

But what is called happy shouldn't change from its name. Fro is a good Old High German word and describes the feeling of wellbeing in the soul. That is why the word froien means something like making you happy, and Froide is that which makes you happy, and someone who is like a happy person is happy, so that you can see how happy he is? truly a beautiful name! Our Fröhlich probably came over to us from Thurgau. The first we met in a document is the Clewy fröli in the state tax sledge of 1487. This is the year in which Hans Waldmann, the mightor of Zurich, had the hero of Giornico, Frischhans Theiling of Lucerne, put his head in front of his feet, because he had rebuked him like a real rascal; and two years later, in 1489, the same thing happened to him. It was Waldmann who first taxed the peasants, and he did it well. Our Froli is of course not on the tax bill as a capitalist; he is the last in it. At that time there was no tax-free minimum, and that is why he paid the forest man 1 shilling as a coupon, that is 5 francs, and as a libstür he paid 10 schillings for himself and his wife, that is 50 francs? That was big money for a little man, and the woman could see that he was getting over the horror. Anyway, it torments her that she cost him 25 whole francs. She quietly tells him that Hans Hug also had to pay 25 Fr. Libstür for his wife, and yet she has been under the floor for 10 weeks. Then he looked at her with his round eyes and it lit up, and he said heartily: O you are worth much more than just 5 shillings! Come on, let's be happy! ? A young Fröhlich was my first acquaintance from Dörflinger exactly 71 years ago. It was a friendly, quiet student who sat next to me at my parents' table; for they probably thought that where it got for twelve, it would also be enough for a thirteenth. The ambitious, gentle Heinrich Fröhlich, born in 1856, became a Dr. phil. and teacher in Basel. Unfortunately, he died 20 years ago. His wife, Marie Huber (her father, the cloth merchant zum Palmzweig, Vordergasse 14, in Schaffhausen, owned the local Hereberg) and also their only son died early. It is a sad thing to see a good branch suddenly die off on an old family tree, and yet it keeps happening.

The man who introduced me to young Fröhlich at the time was also a Dörflinger, a seamstress, and yet neither a Suter nor a tailor, although he made my first trousers, but belonged to the last not mentioned old Dörflinger family , he was a bird. ? If I vividly imagine that amiable clothing artist from 1867, I could well imagine that the name of the Vogelin family is derived from a characteristic trait of its ancestor. In the Oberhof in Schaffhausen he came to us on the sturgeon. The large house with a wide courtyard and galleries, located in what was then Brudergasse, today's Stadthausgasse, house no.13, belonged to Johann Georg Sigg, painter and glazier, d. 1878, a member of the Schaffhausen citizen family Sigg, a descendant of the aforementioned Ludi Sick in der Krone from the year 1530. Friederich Vögelin was small in stature, he bobbed clearly on his legs, which were a little bent, his movements were always quick and yet not at all hasty. After his arrival in our room he ran swiftly here and there, chatting lively and amicably, then swung himself up on the table and soon his arm was flying up and down at lightning speed, almost as fast as a bird twitching its wings. I only know that I once had a conflict with him, my first Dörflinger conflict, because my older sisters raised me about it years later. I was probably too calm for the lively child friend on the table, he wanted to bring life into the house once more, made a swift movement at the water basin and immediately I filled the house with the angry and often repeated protest: Nidili had done me! That meant: Little tailor sprayed me! That was a lot of the three-year-old button to accuse the man and to curse him at the same time! It was the first Dörflinger splash that hit me, so I took it too seriously, and yet it was just a joke and with very clean water. Later I learned to put up with Dörflinger splashes, almost without batting an eyelid, even if they weren't joking and didn't come with clean water; but they are all long taken and almost forgotten. Item, light-footed and light-hearted, peaceful and cheerful, light as a bird and good as a bird, that will be the enviable real bird species.

Our bird undoubtedly came from Diessenhofen. In 1415 Clewi Vögeli is named there as a distinguished and wealthy councilor, and in 1405 a Walther Vögeli donated a Vögelins donation for church purposes there, probably for fair readings. It is probably the same property that is listed 150 years later in the Vogtkernen validity of 1554 and awarded to Vögelin's children and Bartlime Schmid, Konrad Oberhuser and Marti Huber (all Diessenhof names in Dörflingen). House and farm belonged to the estate (1703 there are already 4 houses) outside in the village, house and Schür ob der Strass, Hof und arten underneath, 16 Jucharten fields in each tent, plus 6 Jucharten meadows and 5 Jucharten wood? a beautiful spot of Dörflinger Boden, a complete cover! We encounter the first Vögeli on Dörflinger Boden in the aforementioned Steuerrodel from 1487. The household consists of Heinrich Fögelin, siner mueter, Elsi his Schwöster and Hans sim knecht. It must have been a young man with a mother who was widowed at an early age, a sprightly sister and the little servant. The Gutstür is 5 schillings, the Libstür 15 schillings.

Incidentally, if this family name originated in Diessenhofen, it could have come from the place of residence, here from the house, like many other family names from the bird world. How did one come to call people vultures and eagles, Strauss and Gauss (like goose, rooster and finch and peacock, bird and bird? About like that. Around the year 1200 the town of Diessenhofen was already the market for its surroundings wide street, which served as a marketplace, and on the two back streets stood a narrow wooden house next to the other, all similar or the same; how should one find the individual shopkeeper or craftsman, since they are all just Hans, Heiri and the like. Painting numbers or numbers on the houses would have been of no use, you couldn't read numbers or letters, but objects, animals, birds were painted over the front doors or between the window openings and then you found Hans in the Habicht and the Heiri Im Vogel Strauss, and soon they were talking, at first jokingly, then seriously, briefly about Hans Habik and Heiri Strauss. But one of them wanted to paint the wonderful Phoenix bird on his house, himself. But the work of art was mis slang so thoroughly that the neighbors wanted to laugh hard at this phoenix. ? Well, well, you can see that it should be a bird !? so they comforted him,? and you wonsch etz just in the bird, and bisch de Vögili !?

The name was once very popular, and it still lives all over German-speaking Switzerland. As a testament to its popularity one can see that z. B. anno 1498 a Hans Schütz called Vögeli lived here, d. H. so: his name was Schütz, but called himself Vögeli! In the beginning it happened very often and for a long time that someone changed his family name. These names were only surnames and usually completely superfluous. We hear that clearly from the documents, when it is still called in 1536: Hans and Peter die Rülin, Ueli and Hans die Huber and the like, i.e. H. the family name is also mentioned in abundance. In 1535 it says: Uli Sigg and his brother Hans Keller. The brother probably calls himself by the family name of the mother. A Hanlos, called Wintzeler, in Gailingen had a forest next to the Landenberger in 1643, which was long called the Winzeler wood. The aforementioned Schütz, who preferred to be called Vögeli, shows that there could be reasons for someone having two family names. At Martini in 1498 he appealed to the Zurich Council against the judgment of the Ossingen court that he owed the Barfüsserkloster in Schaffhausen the land interest for 9 years. He had said he owed the barefoot nothing at all. But the Zurich council sent him home with the verdict that the court in Ossingen had? Wisely and legally ruled and that the contactor had apolished badly ?. This contactor had missed the mark when, as a bird, he wanted to owe his interest; the alias did not help him.

Finally, two families are to be mentioned, the two resp. The Mettler and the Müller have lived here for a century. ? Mettler is a name of origin, like Vonau, Auer, Hallauer, Schlatter and the like? Our Mettler come from Mettlen, a village of 15 houses on the young Thur, high up in Toggenburg, part of Ebnat. In 1759, the production protocol reports that the community sold the mill to Abraham Mettler von Wattwil for 2,250 guilders, which is around 25,000 Swiss francs from today; the purchase price is to be paid off within 8 years. But our Mettler love quick words and quick action and their patriarch Abraham from 1750 already had it that way. Doesn't he sound familiar to us when we learn that a few weeks after the mill was bought, on January 24th, 1760, he was sentenced to a hefty fine by the Nellenburg bailiff in Stockach? It says in the document:? The Aberham Mitler zu Dörflingen because of abusive speeches against the stately afterzoller in Bisslingen 4 guilders 34 Kreuzer Straff ?. How did he get this muzzle? Like this. As the buyer of the mill he had to introduce himself to the imperial and royal authorities in Stockach and his honest, especially Republican soul had to swallow a dangerous amount. But the Mettlers also know what is proper and can pull themselves together. But when he finally had the barrier behind him below Büsslingen towards Hofen, he quickly took the few steps over the stone beaver bridge and knew that he was back on Swiss soil. Then he turned and emptied his goiter so thoroughly over the barrier that it seemed worth 40 francs to the high royal-imperial-apostolic authorities. And then there were a few expenses for the bureaucracy in the amount of CHF 5.60. The joy of the mill was over. In 1762 Mettler sold them to the community again; 200 guilders, that's 2000 francs more expensive than he had bought them. Martin Suter, the son of Vogts Jakob Suter, buys them from the community for CHF 1000 cheaper and sells them again in 1766 for CHF 1000 more. This leads to a war between the community and Marti Suter, which ends with the fact that he shares the surplus with her. Master Niklaus Mettler, Lehenmüller in Diessenhofen, a brother of Abraham, is the buyer this time, who has to give 2 large pieces of gold as a real tip to the community when buying and takes on a lot of pressure and ban on the mill. Since then, the Mettlers have stayed with us and they are probably with us and have been happy about our? Mr. Mettler ?, J. Mettler-Schudel in Luegisland, and his willingness to help at all times for a long time.

That leaves the Müller family, a professional name. A Thayng Müller family settled in Gennersbrunn and Andreas Müller, born in 1809, moved here from Gennersbrunn and ran the inn. This family left our village with his grandson Paul Müller in April 1940.

If we look back over the chapter on our family names, we may perhaps ask the interesting question of any characteristic family differences that may exist. After 100 years one will be able to give much better answers to such questions than today, because characterology as a branch of science is still in its very beginnings. One is still faced with their first proposition: Everything outside is an expression of something inside.

There is no question that there are certain family differences between the aforementioned Dörflinger families. To put them into words as permanent behavioral differences seems too difficult.The differences are too subtle and the words too rough. But it is always possible to say: This is a real Sigg! or: That is now thought in a rather subtle way! or: That’s really done in the basement! So essential family differences are apparently still present. They have always been and are still rooted in blood and plasma. By constantly mixing these in the family history, the differences are naturally blurred. If a Suter has seven Sigginnen as ancestors in the 15 generations since 1500, how much of his being is still genuinely Suterian? And a cellar can have two original mothers from six different families in the same period!

So in 1544 it will have been much easier to prove the differences than it is today, in 1944. And 1000 years earlier, we suppose, they were much clearer and were demonstrably based on blood and plasma, which were different in tribal and ethnic origin. At that time, around the year 450, Alemanni immigrated to our country, strong-boned, heavy people, fair-haired and blue-eyed. At that time the Helvetii were still sitting in abundance in the country, long and slender, with red-blond curly hair and light. And next to them there was not a little Roman, Central Italians, easily maneuvered people in black curly hair. Most of the inhabitants, however, were there from earlier, rather small, with firm broad heads, dark hair and eyes, descendants of a people from the Bronze Age, 2000 years earlier, who populated the country from the Alpine valleys. These peoples live on in our families in infinite division and mixture. And always: the outside is the expression of an inside! and it will stay that way.

And how will that be in the Dörfli, in Städtli, in town and country? The answer is given by the story of the Stägefässli, which, if I'm not mistaken, comes from master Gottfried Keller. It goes something like this:

Anno 1865, in that blessed, sunny vintage, when all wine was Micheeli wine and each quadruplet brought 3½ hem and the red one consistently drew 99 degrees Oechsli, a housefather bought a new three-sided barrel and filled it with the delicious drop. And when there was a good day to celebrate, he took a bottle for himself and his mother and his good friend. And every year, at the beginning of February, he refilled the barrel with the new one, just as God and the vines gave him. How many 1865s did he still have in the Stägfässli on August 1st, 1891? Answer: There wasn't any more 1865 in it, but everything that was in it still tasted like the 65 and delighted people's hearts like real festival wine.

Bump into Dörflingen, the Stägfässli, live a long time! there is still 65 in it! take care of him! just never top up with artificial wine and little stuff!


Our baptismal names

The family name is our actual name, because it points to the plasma from which we have become, it assigns us to the group of people to which we essentially belong. With this he marks us and distinguishes us from our peers, which is the task of a name.

If the family name is our real name, our own name is the proper name, which is also called the first name or first name or personal name or baptismal name. The act of giving proper names has of course found different forms in different peoples and times. This naming has a perfectly ingenious and solemn form in its connection with Christian baptism. How are the best religious, moral and social feelings aroused in those involved when, within the Sunday religious celebration of a congregation, the pastor welcomes the newborn child, who is brought here by parents and relatives and thus introduced to the congregation, in the name of the Creator and Redeemer, not only in the human world in general, but in its highly preferred area, in Christianity. And when he then speaks to the child for the benefit of the parents and godparents and all members of the community that they are jointly responsible for the fact that this child comes close to the goal of his incarnation, to be a free moral personality, and when he finally does it with his own name calls and plunges it symbolically into that invisible stream of liberating spiritual forces, which flows and waves from the eternal God and from Christ through humanity? how meaningful and sacred is that!

A person's proper name or baptismal name is his or her own possession for life. One can therefore expect from the parents that they will choose the name of their child in such a way that it can enjoy it from the cradle to the grave, that the name constantly reminds him of the parents’s just and valid sentiments and that everything that is behind it Name is, sound and image and meaning, to him throughout his life as a familiar greeting from friends. So the question arises: What kind of names have the parents in Dörflingen given their children over the centuries? What do we learn from the children's names about the spiritual and religious life of our past generations?

To answer this question, it would be right if we had baptismal records for at least the last 600 years, i.e. since about the year 1350. In theory, this would be possible, because a little church will have stood in Dörflingen for just that long, while another 600 years ago around the year 750, the time when people began to associate naming with Christian baptism on Dörflinger soil. In fact, our baptismal registers go back neither 6 nor 12 centuries, but only 2½ centuries, for good reasons. Up until 1535, Dörflingen belonged to the church in Gailingen, and there it was said long after the priest had learned to write in a makeshift manner:? Why should one write down something like baptism and burial? You know that anyway! And it's always the same, he lived, took a woman died !? It was not until 1654 that these records began in Gailingen. After the Zurich Reformation was accepted in April 1535, Dörflingen was parished into Büsingen by agreement between the cities of Zurich and Schaffhausen, because it was much too small to be an independent parish. Bh and Schaffhausen to Büsingen to be an independent parish, through an agreement between the cities of Zurich and Schaffhausen to Büsingenüsingen, was a branch of the Muenster Church in Schaffhausen. Pastor Elias Murbach, a successor of the chronicler Rüeger, introduced the church registers here in January 1615. It was easy for him, the writing teacher at the Schaffhausen high school. Unfortunately, the registers for Dörflingen stop again in May 1646. Under the efficient leadership of the pastor and subordinate, our congregation had achieved at this point in time that it became a school congregation and also an independent congregation. Without a doubt, the ecclesiastical registers were continued, but unfortunately they have been lost for the years 1646 to 1714. This is a painful, often cursed, gap in the relationship between our genders. The church records are not complete until 1715.

So until 1615 we have to deal with the Dörflinger baptismal names without a baptismal register, but we will still be able to get a reliable picture of the baptismal names of the previous centuries.

The Age of Pagan Hero Names, 750-1250

We learn the first Dörflinger baptismal name known to us from a document dated March 9, 1311, in which a Sifrit is honored. He is called the Dörflinger because he belonged to that free peasant family who got its name from the Dörfli and from whom the Dörfli got its name. Sifrit or Sigfrid, d. H. who creates peace through victory is an example of the kind of baptismal name that the few children had who were born between 750 and 1250 on the farm, then on the farms and finally on the Dörfli. There were names in which the unbelievable feeling of strength of the Germanic people of that age and their irrepressible joy in hunting and fighting, in weapons and competition expressed themselves. There were almost innumerable names of this kind, and it would appear that the parents took their pride in giving their children names they had thought of themselves. And that wasn't difficult at all, because all of those names were two-worded, and both were related to arms, combat, fame, peace, and safe possession. If you put any two of these words together, the result was always a name with at least a bearable sense. Means z. B. the father Gerwin, d. H. Speerfreund, and the mother Truthild, d. H. Magician, the names for two daughters Gertrud, d. H. Spear Sorceress, and Gerhild, d. H. Spearman, and Trutker for two sons, d. H. Magic spear, and Hiltwin, d. H. Quarreling friend, and the usual nicknames and nicknames were Trudi, and Hilda, Gero and Wineli. In this way the parents lived not only essentially but also by name in their children, and parents and children were closely connected through the names, and what each name meant was obvious. He was always an appeal and a warning, an example and a promise. So it was totally different from today's names, because you can usually say calmly about the oh-so-beautiful and all too often homemade girls' names Bina, Dina, Fina, Gina, Lina, Mina, Nina, Rina, Stina and Tina: There is nothing behind it, absolutely nothing.

It is a nice coincidence that the first Dörflinger baptismal name known to us also mentions the first Sigg known to us, because Sigg is nothing more than the short form of Sigfrid. It is no less beautiful that this first of our Christian baptismal names is also the last of our heroic pagan Alemannic names, and indeed it is a name of the highest quality. Siegfried is a proudest of the Germanic hero names. There is a large High German poem, more than 2,300 Strofen long, which was put together in the 12th century from old German folk tales, the most famous so-called Nibelungenlied. The hero of this poem is called Sigfried. If you want to get an unforgettable impression of the old Germanic and Alamannic being, you have to read this Nibelungenlied. (Incidentally, at the time of World War II: Siegfried is okay, but Reinfried would be even better, that is, he who creates and maintains peace through prudence.) It might seem striking that around 1300 a well-respected son had such a pagan heroic name, after all his ancestors had become Christians for at least 500 years and were certainly influenced not only by Christian customs, but also by the spirit of Christ. But that doesn't need to be noticed, it is only strong evidence that the straight, indomitable, defensive, combat-ready nature of those people is very compatible with the properly understood Christianity, and that pacifism is not derived from Christianity, but merely from it comes to the nerves. And with this the naming agrees nicely, which the pious Count Eberhart III. von Nellenburg in Schaffhausen, died around 1080, applied it to his sons. The oldest of them, later Archbishop of Trier, was called Udo, d. i. Short form of Uodalrich, the rich in genetic material, as the eldest of the ancestral seat. The second, later abbot on the Reichenau, was called Ekkehart, the strong sword. The others are called Heinrich, the prince of the homestead; Adelbert, the noble man and Burkhart, the strong man. Count Eberhart, the strong boar, evidently did not perceive these good old names as pagan, but as genuine and beautifully human, and he consciously retained the connection with his ancestors and with his people. That was around the year 1050.

The age of ecclesiastical names of saints 1250-1850

Two hundred years later, things were very different. Tremendous mental changes had occurred between 1050 and 1250 in the peoples of Central Europe. A persistent, strong ideological-religious excitement flooded the whole Occident after the year 1000. Countless monasteries were founded as a result. Also a consequence were the fantastic and costly crusades for the conquest of the holy grave, and a multitude of different monastic orders make the people pious in their own way. Superstitious devotion to a multitude of saints, especially the Queen of Heaven, Mary, and countless miraculous relics, d. H. Remnants of saints, that was called Christianity, and with it the popes waged a successful, bitter struggle against the emperors for political rule over "the world". This change in Christianity manifested itself clearly from around 1250 onwards in the changed naming with church saints' names.

This can be illustrated well from the history of Dörflingen. The aforementioned Sigfried of 1311, Ulrichz des Zimbermans sun, had rich close relatives in the flourishing city of Schaffhausen. At that time Conrad the Dörflinger was a distinguished councilor in the city. He was a good trader in goods and probably enjoyed the personal favor of Count Rudolf of the Habsburgs. His name Cuonrat was ancient Germanic and meant adviser to the clan. But the church had made the popular name Christian by making the noble Bishop of Constance Konrad, who ruled there from 934 to 975, saint and patron saint of the city and diocese of Constance. And it is safe to assume that the councilor's father had his son baptized into St. Conrad and not into the clan's adviser. The councilor himself had four sons. The eldest, Nikolaus, became a money lender on a grand scale, Heinrich became a clergyman and scholar, Jacob a wealthy private citizen, and Johannes, the youngest, also a clergyman, was abbot of the All Saints Monastery in Schaffhausen from 1350-58. So these all bore the names of saints. Saint Nicholas, or as we say Samichlaus, was in ancient times bishop in Myra on the south coast of Asia Minor, famous as a great friend of children and as the patron saint of fishermen and boatmen, hence his chapel in Schaffhausen and in Obergailingen, his church in Stein and Rheinau . Saint Heinrich was the emperor Heinrich II, declared saint in 1146,? 1024, a saint who taught: It is necessary for the Church to possess many goods, because whoever has been given much, much can also be taken from him! The third should not bear the name Jacob in honor of the Jewish-Biblical patriarch, that would have been an impossible thought at the time, but Saint Jacobus the elder, the apostle, should be his patron saint. He could be that by the way, because he was one of the greatest saints of the high Middle Ages, to whom the churches of Buchberg, Gächlingen and Osterfingen were consecrated, and because of his bones he was undoubtedly the greatest miracle worker at the time. That is why the place where they lay was Santiago de Compostela in northern Spain, next to Rome and Jerusalem the highest place of pilgrimage at that time. Count Eberhart von Nellenburg and his wife had not shied away from the dangerous and arduous journey there out of piety, and acquired a relic, a piece of his, for the Allerheiligen monastery. The count had already made a pilgrimage to Rome and then finally to Jerusalem. The well-known Schaffhausen pilgrim to Jerusalem, Hans Stokar, also made the first pilgrimage to Spain. And the youngest was baptized after Johannes, not the evangelist, but after Johannes Baptista, the Baptist, the patron saint of many cities and countries, to whom, according to the seal, St. John's Church in Schaffhausen was consecrated. And if the assumption is confirmed that it was this, Abbot Johann the Dörflinger, who had a little church built in the village up there for the health of souls and furnished it with the necessary goods, then it is clear to us why this little church is dedicated to Santi Hans has been consecrated.

So around 1050 we still have names in Schaffhausen with old German baptismal names, see the Nellenburgers, but around 1300 with the names of saints, see the Dörflinger. This shows an astonishingly quick and thorough turning away from the old, ancestral names of battle and power with their apparently very worldly and naively godless content, as well as an astonishingly complete turn to the believing and faithful names of the Church, which are completely oriented towards the hereafter. The church had apparently done a great job of educating the people through the zeal of thousands of monks, which is to be recognized wholeheartedly, even if it seems to one that too much was paid for the pipe (to use a saying by Benjamin Franklin). Of course, this did not happen everywhere as thoroughly and quickly as it did with us. From Bern and the surrounding area z. For example, we know from the baptismal registers that there were 211 boys with old German names and 30 boys, that is a seventh, with saints, who were baptized there from 1191 to 1216; of the girls baptized at the same time, however, the third part already bore Christian names. 160 years later, in 1375, there were 380 Christian boys and girls' names in the same area, while 181 were still pagan (but some with Christian namesake). And again 150 years later, in 1530, only 8 out of a hundred of all names are old German, and these belonged to the learned small humanist circles. That was an ideological transition from the heroes to the saints, from this world to the hereafter, from God's world to God's church.

Let us now see how this cultural turnaround is reflected in the naming in Dörflingen, initially in the maiden names. ? Understandably, these are not often found in the documents, but with the first few we already know how things were with the naming. We know an Anna Dörflinger from the year 1333, she is the widow of the aforementioned councilor Cunrat.In 1359 we hear from her daughter Elisabeth, the wife of the noble Zum Thor in Schaffhausen. In 1399 a cousin, Sister Kathrin, the nun of Sant Agnesen, is named. She is Niklaus' daughter and does a lot of good with her father's money. In the following century Sister Adelheid are mentioned among the Barfüssern and Ellina Dörflingerin. Adelheid, the noblewoman, and Aellina, the little mistress, these are two Germanic names, but the legend had undoubtedly given them Christian bearers, and yet the names made it possible to dream of vanished earthly glory even in the monastery. In Dörflingen itself we find the widow Elsi Widmer and her daughters Elsi and Anna, and the latter is mentioned in 1420 as a serf who exchanged the monastery in Stein for Verena Ower in Gailingen. So we have the names of saints Anna, Elisabeth, Kathrina and Verena from the years 1325 and 1425 and by anticipating the following, we find the curiosity that in the decade before 1625 13 Annen, 13 Elisabethen and 12 Verenas were baptized in Dörflingen in the decade before 1725 15 Annen, 6 Elisabethen and 5 Verenen, in the decade before 1825 15 Annen, 14 Elisabethen and 5 Verenen, and in the decade before 1925 not a single Anna, not a single Elisabetha, not a single Verena!

Item, times change and we change with them, and our names change with us. After all, really slowly and in connection with major changes in time and culture.

We turn to the ecclesiastical names of saints. Where did these names come from?