5       voir ce qui suit :
       " Bethlehem 1741-1844
       Bethlehem, Pennsylvania was founded in 1741 by a group of Moravians, members of a church that traces its heritage to pre-Reformation fifteenth-century central Europe. The first Moravians on the North American continent immigrated from their community in Herrnhut, Saxony (Germany) and arrived in Savannah in the new British colony of Georgia in 1735. Missionary activity among the Native American population of the colony was the primary goal of these settlers; however, efforts to establish a permanent settlement in Georgia were stymied. The pacifist Moravians were expected to engage in military maneuvers to prepare for the threat of incursions by the Spanish from the south and possible attacks by the surrounding hostile natives. Unsympathetic officials and suspicious neighbors prompted the Moravian group to seriously question their initial settlement selection.
       In 1740 the evangelist George Whitefield invited the remaining Moravians in Georgia to accompany him to Pennsylvania where he intended to establish a school in Nazareth for the orphan children of slaves. On May 30, 1740 the small group of Moravian travelers arrived in Nazareth; however, due to theological differences, the Moravian-Whitefield partnership was short lived. Although Nazareth would eventually become an important community for the Moravians, it was clear that Whitefield no longer welcomed them as part of his venture. Again, the group was forced to investigate an alternative settlement.
       On April 2, 1741, William Allen deeded 500 acres at the junction of the Monocacy Creek and Lehigh River to the Moravian Church. The setting was ideal. It had fertile soil, ample lumber, and a plentiful water supply. Continued Moravian immigration and careful planning of the community is evidenced in the rapid growth of the settlement. By 1761 the settlement inhabitants erected over 50 buildings, maintained nearly 50 industries, and cleared over 2000 acres of Bethlehem-Nazareth land. Much credit for this early success can be attributed to the communal system in which these early settlers lived.
       The disciplined, communal life of the settlers served a dual purpose. They were able to survive and thrive in a back woods location, as well as maintain a high standard of moral behavior by associating closely with those of the same spiritual convictions. A regimen of worship and work sustained early development in their new and sometimes hostile environment. The first years, 1741-1762, were based on a communal economy where all individual labors were directed toward the betterment of the community and support of its growing itinerancy and missionary efforts.
       The close spiritual ties were maintained by living arrangements that divided the community into "Choirs" in which each person lived with others of like circumstance. Men, women and children were divided into groups based on their sex, age and marital status. These groups participated in common work and worship within their "Choir." These arrangements would alter when it became clear that Bethlehem was a self-sustaining community whose growth dictated change.
       In 1762 the communal system was abandoned for a more family oriented settlement. This is not to say that the close bonds of community were loosened. Many aspects of the original organization remained with the major change being the move from a communal to a cash economy. Businesses were established when the Church-owned and operated enterprises gave way to individual operations. Although the Moravian Church continued to hold the vast majority of the land in Bethlehem, the land could be leased from the Church and used for homes or private businesses. This organization remained in place until 1844 when the community was opened to non-Moravians.
For over one hundred years Bethlehem was exclusively Moravian; however, it was not an isolated community. Bethlehem was an active, mutli-cultural center for trade and industry. Through its original purpose as the mission base in the New World to its social, political and economic adaptation, Bethlehem's history is intertwined with the history of a colony, a state and a nation.

Julia Maynard Maserjian "

11       Extrait du Martyr's Mirror :
       " The little flock of Christ having fled from the confines of Zurich to the regions of Berne, could at this time also there obtain no freedom, inasmuch as those of Berne, following the footsteps of those of Zurich, also undertook to lay hands on them, but especially on the shepherds and leaders of the church, in order that they might by this means, as it Seems, cause the more terror among the innocent sheep and lambs of the scattered flock of Christ.
       Seven of the teachers and principal elders of the church were apprehended, for whom special prisons were prepared, namely, Uly Bogart, Anthony Hinnelberg, Jegly Schlebach, Hans Zaug, Uly Baumgarter, Christian Christians, and Rhode Peters.
       These were for awhile kept very hard at work, and very poorly fed with heavy food, spelt and rye, to make good the expenses they caused; besides that much reproach, contumely and vituperation was heaped upon them.
       They were first told, that they should be kept confined in this manner until the end of their life; in which they patiently comforted and surrendered themselves to the grace of the Lord. However, when they saw that there was no hope of dissuading these people from their faith and religion, they determined upon another plan (according to what we have been informed from Alsace), namely that they should have to choose one of these three things: (1) To go with them to church; or, (2) Be perpetually banished to the galleys; or, (3) To have to die by the hands of the executioner. Certainly a hard and difficult choice; for the first proposition concerns the soul, and the last two the body: by choosing one of these things doubtless either the soul or the body, or even both together, should be imperiled.
       If one denies his faith, he does violence to his conscience; or if he adopts another religion, contrary to his heart and mind, he exposes his soul to extreme danger, yea, to the peril of damnation.
       If one on the other hand will keep his faith, not bend or violate his conscience, and maintain and defend the religion which he has accepted and thinks necessary to salvation; he brings, in such case, his body in distress, so that he must wander about in misery, or meet with an untimely and violent death.
       However, in such a case, it is necessary to consider, that the soul is of infinitely greater importance than the body, which latter at all events must once, when the soul shall continue, be put off. Hence heed ought to be taken to the instruction of Christ, where He says, "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." Matt. 10:28.
       As to what was done in this matter, either on the part of the prisoners, or by those who kept them imprisoned, we have not been able to learn; it is certain, however, that they remained in confinement as late as A. D. 1659, which sufficiently indicates the immovableness of their faith, wherein the Lord, who is gracious, be pleased to strengthen them by His good Spirit, so that they, striving steadfastly, may hereafter, with all the saints, of whom we have mentioned many in this book, receive the blessed crown of unfading glory from the Lord. "

15       au sens étroit, le piétisme est la doctrine prêchée par Jacob Philip Stener:
       " Philipp Jacob Spener est né à Ribeauvillé en Alsace en 1635. Après des études de philosophie et de théologie, il est appelé à un poste influent, la direction du corps pastoral de Francfort-sur-le Main. C'est là qu'il va contribuer au développement d'un mouvement de réveil du protestantisme allemand, qualifié de "piétisme".
       Cherchant à renouveller la vie de l'Eglise, il fonde avec des amis un groupe d'édification, le Collegium pietatis. En 1675, il fait paraître un opuscule : Les Pia Desideria, ou désir sincère d'une amélioration de la vraie Eglise évangélique, dans lequel il met l'accent sur la piété personnelle et l'édification des croyants. Ceux-ci ne doivent pas être chrétiens seulement de nom, mais "naître de nouveau". Grâce à ce renouveau, l'Eglise va connaître sur terre un avenir meilleur, par l'évangélisation, la mission, la diaconie.
       En 1686, Spener est nommé prédicateur à la cour du prince électeur de Saxe, à Dresde. Ses idées se répandent, grâce à ses disciples, et à la rédaction d'une volumineuse correspondance, les Theologische Bedenken. Il meurt à Berlin en 1705.

Nadine Lambert
©www.protestants.org "

20       pour dire les choses de façon moins synthétique:
       ROUPAK Melchior, filliation non indiquée, et Elizabeth SLECHT du Donon, d'où Agathe b 7 9 1695, enregistrés sous cette forme aux paroissiaux (catholiques) de Vipucelle (alias La Broque); (L'acte est ainsi libellé: agathe fille de melchior Roupak et de Elizabeth Slecht demeurant aux Donnons ses pere et mere a esté baptisée le 18e. 7bre 1695 ; elle a eu pour parain Joseph Hondernair moitier au Donnons et pour maraine agathe, Elizabethe Sterseray de Roode cy dessous marquez ")
       J'aurais tendance à assimiler Roupak et Ropp d'une part; Slecht, Schlecht et Schlaster d'autre part

       ROPP Melchior, filiation non disponible, x Elisabeth SCHLECHT (couple que j'aurais tendance à assimiler au couple ci-dessus), d'où Françoise (pas d'enregistrement de naissance connu; on connaît l'existence de Françoise lorsqu'elle épouse KLORNER Pierre le 6 1 1728 à Waldersbach; elle + le 27 1 1731 à Fouday)

       ROPP Melchior, fils de ROPP Jean et de Madeleine EYER, + 21 3 1733 La Haute Goutte; x Madeleine Verly le ? ? 1707; d'où Anne-Madeleine, o 21 8 1709 Belmont ( x Jean-Adam alias Benedict DEPPEN); Anne-Catherine, (o 3 5 1711 Belmont, x Jean-Nicolas Groshens le 15 4 1732 à Neuviller); Jean-Adam, o 14 10 1715 La Haute Goutte; Melchior (o 7 5 1713 Belmont); Marie-Eve, o 20 9 1718 La Haute Goutte;

       Faut-il considérer que les trois mentions ci-dessus parlent du même Melchior Ropp, qui aurait Jean Ropp et Madeleine Eyer pour parents, Elisabeth Schlecht pour première épouse et Madeleine Verly pour seconde épouse? L'hypothèse est bien tentante... Dommage que les enregistrements soient si lacunaires... Ah ! si l'on pouvait trouver la date de décès d'Elisabeth Schlecht et voir si elle est ou non antérieure au mariage avec Madeleine Verly! Notre hypothèse serait alors soit infirmée sans appel soit à peu près confirmée.

29       Extraits de The Strausbaugh Book, par Don Osborn, lisible en ligne sur le site des Seven families :

       " Presently no information is available directly related to the religious beliefs of the immigrant families. However based on the church associations of their children and grandchildren, it is believed that the Strausbaugh, Delone, Noel, and Krichten families were Catholic while the Urigh family was Lutheran. This suggests a different type relationship between the Strausbaugh family and the Urigh family than with the other families. (…)

       Francis Ore, father of Nicholas, apparently settled in Cocalico Township, Lancaster County, and records of some of his children are found in the registers of the Lutheran Churches of the area. However, his son Nicholas followed the Strausbaugh family, first to Conestago Township, Lancaster County and eventually on to Paradise Township, York County, Pennsylvania. The reason for this becomes finally apparent in the administration of the estate of Nicholas Strausbaugh where it is learned that Nicholas's daughter Anna married Nicholas Urigh. (…)

       Although Anna Strausbaugh and her husband Nicholas Urigh moved along with the Strausbaugh family, rather than remaining in the same vicinity as the other Urigh families, they appear to have followed the Lutheran faith. "

35       Extraits de History of Crawford County, Pennsylvania, publié à Chicago en 1885 et mis en ligne par Robin Brown :
       Other pioneers of the township were: Fisher Lanty, who came prior to 1798; Adam Owry, a Revolutionary soldier, who also came in 1797 or earlier; his brother John, whose reason was dethroned in consequence of injuries sustained while running an Indiana gauntlet; Samuel Rogers, Hugh Andrews, James Calvin, James Hart, Samuel Hays, Michael Kincaid, Robert Kilpatrick, George Linn, John and Robert Lee, David McKee, Thomas MeClenahan, David McGrenahan, William McGinnis, James McCurdy, John Scowden, Rodney and James Wade and William Wright, many of whom were Irish or of Irish origin.
       A Covenanter or Reformed Presbyterian congregation was organized with fifteen members in 1804 by Dr. John Black, of Pittsburgh, who visited them every fifth Sabbath, the congregation in the meantime keeping up society, and invariably subjecting an absentee to a rebuke. Samuel Hays was the first Elder, and in 1813 Samuel Rogers and John McMaster were added to the session. In that year Rev. Robert Gibson became pastor, and remained thirteen years. Revs. A. W. Black, David Herron and John Nevin succeeded, and when the latter left, about 1866, the congregation disbanded, and the members joined the United Presbyterian Church of Adamsville. The home of this Covenanter congregation was first a round-log-cabin, then a frame church, located on the hill about a mile southwest from Adamsville.
       Adamsville is a brisk little village, located in the valley of Crooked Creek, in the southern part of the township. The first settlers here were the Owrys. Adam Owry was a blacksmith, and followed his trade here. A little hamlet sprang up, and the construction of the canal gave it shape and position. The settlement was more generally known in its earlier years as Owrytown, but subsequently acquired the title Adamsville, both names being derived from that of Adam Owry. Adamsville, as platted by Henry Owry, was acknowledged Feruary 8, 1841. The original plat contains sixty-four lots. Main Street, sixty feet in width, runs north and south, and First, Second, Third, Liberty and South Streets, each fifty feet wide, cross the village east and west. George Owry was an early tavern-keeper, and Frank Owry operated a saw-mill. The village now (note: en 1885)has a population of about 150 people, and contains two general stores, one drug, one hardware and one furniture store, two blacksmith, one harness and two shoe-shops, one hotel, a physician, a district school of two apartments, and two churches.

42       A Passenger on the Princes Augusta
       An account by Durs Thommen From June to September 1736
       Philadelphia, October 20, 1736
       My friendly greetings and service to you, my much beloved Reverent Mr. Candidate Annoni and your beloved wife Ester Annoni, born in Zwingerin.
       I cannot desist from writing to you and to tell you in a few words that I with my family - the loving faithful Father in Heaven be praised for that - have come into this land fresh and healthy. But at sea our two younger sons became sick with ship fever but, thank God, have regained their previous health. But I now know nothing further to write because we have come so late into this country and everything has already been harvested.
       As to the journey, we were detained for 5 weeks, have slept on the Rhine for 2 weeks and travelled from Rotterdam across the sea for 12 weeks and 4 days until Philaddelphia, but only 8 weeks from land to land, and we did not have good wind save for 8 days, more contrary winds than side wind. And as we saw land a new pilot came to us and we thought all was well and won. All evening we got good wind from behind so that the ship moved vigorously. The new pilot, however made cast anchor because it was not far (from there) dangerous; in the morning when the anchor was lifted again and on had barely gone 30 feet the boat ran into a rock, and it crashed that one thought it would break in the middle. The anxious crying began, and one could see where there was faith or not. Then the captain had a warning shot fired and had a flag of distress hoisted, but we drove far out to the sea so that we saw no land anymore for days and even thought we would never see it again.
       As far as illness are comcerned, the Mannheim skippers had two of the boats sidewise together; in the one besides ours 7 children died of small pox and a woman of spotted fever, and in our boat 19 people died until Rotterdam. Those people who have means and are interested in this land and need not go into debt, those I advise to stay where they are because the journy is onerous and very dangeous. Thus who wants to come to this land shall be well provided with butter and bacon, dried apple snips and plums, and flour, wine and brandy and dried bread, tea and sugar. And if young people come and cannot pay fare, there are enough people to redeem them from the boat, and they must serve them a certaint time for it. There are people with whom I have talked myself who had brought not a penny into the land and had to serve for their fare, now (they) are very rich people. But I do not know to write much of the land because we came into it quite late and everything had already been harvested, and one should not rely much on the talk of other people, thus I am willing, if it were to please the Lord in Heaven, to send very accurate news in the future when I have investigated things myself.
       But I have not yet taken up the land, but I am also willing to wait until I know the land better or have approached trusted friends so that I may believe them. I could have already taken up, however, more than to 3 to 400 acres that have been much planted, and there would remain in my hands quite a good portion of my imported wealth. What has already been cleared of that place, meadow and fields, is for 6 horses, 8 cows, 12 goats, 14 pigs. We are very sorry that at home we have not lived according to Christ's demand on occasion as we should have done.
       Durs Thommen formerly of Niederdorff your servant
       From: "On The power O Pietism" by Leo Schelbert, PhD in the "Historic Scaefferstown Record" vol 17, Issues No 3 & 4.
       Provided By: Wayne Strasbaugh

43       PRINCESS AUGUSTA PASSENGER LISTS

       En majuscules, les noms qui sont, ou peuvent être, du Ban de la Roche ou de la région
       Soulignés, les noms des catholiques en provenance de la principauté de Salm

       From Pennsylvania German Pioneers, A Publication of the Original Lists of Arrivals In the Port of Philadelphia From 1727 to 1808, by Ralph Beaver Strassburger, LL.D., President of the Pennsylvania German Society, and Edited by William John Hinke, PH.D., D.D, In Three Volumes, Volume 1, 1727 - 1775, published by Pennsylvania German Society, Norristown, Pennsylvania, 1934, pp. 162-167.
       [List 42 A] [Palatines imported in the Ship Princess Augusta, Samuel Marchant, Master, from Rotterdam. Qualified September 16, 1736.] MEN TO BE QUALIFIED - AGES Gabril Lamle, 26; Hance George Bumgartner, 26; Hance Philip Flexer, 31; George Meyer, 27; George Ritter, 17; Johann Jost Tupps, 18; Stephen Shust, 22; Jacob Meyer, 45; David Bielman, 31; Hance Michall Carle, 23; Hance Thomas Kurr, 19; Gotfried Loudermilch, 28 ; Philip Gutchman, 29; George Meyer, 35; Hance Michall Essich,30; George Essich, 40; Rudolph Essich, 70; Johan Jacob Bush, 26; William Huber, 29; Jacob Muller, 28; Simon Carel, 36; Jacob Free, 28; Lorance Free, 24; Nicholos Free, 48; Hendrick Free, 17; Leenhard Styen, 46; Hance Nicklos Schmitt, 28; Lorance Simon, 30; Christian Simon, 60; Friederick Gartner, 35; Hance George Drautman, 27; George Meyer, 63; George Mourer, sick, 29; Hendrick Meyer, 26; Bastian Graff, from Boston, 25; George Graff, 34; Adolph Wensel, 36; Hance Jacob Biedert, 30; Christian Sheybly, 53; Christian Sheibly, 17; Hance Heckendon, 50; Hance Heckendon, 20; Dannill Heckendon, 16; Bastian Stoler, 42; Hance Jacob Grieter, 55; Fredrick Grieter, 21; Martain Grieter, 19; Tielman Hirnschael, 55; Durst Thome, 57; Martain Thome, 32; Hance Jacob Thome, 29; Durst Thome, 24; Jacob Stubes, 25; Joseph Criteer, 24; Jacob Kese, 28; Rudulph Hough, 25; Hance Spietteler, 45; Hance Spietteler, 17; Jacob Domme, sick, 39; Hance George Gerster, 26; Nicholas Tenne, 24; David Lewesteyn, 40; JACOB PAIRE, 34; Hance Jacobe, 28; Stafen Jacobe, 23; John Books, 23; CHRISTIAN RUCHTY, 74; ABRAHAM JACKE, 26; DIDERICH MARSCHALL, SICK, 29; SEBASTIAN CACKELIE, 50; SEBASTIAN CACKELIE, DIED, 22; DIDERICK CACKELIE, 20; HANCE CACKELIE, 17; HANCE COMMER, 46; DANNILL COMMER, 19; DIEDERICH WERLIE, 41; Hance Tiseler, 23; Hance Imber Marty, 46; Hance Jacob Keller, 30; Nichlos Jewdie, 23; Hance Joner, died, 50; Jonas Joner, 20; Hance Jacob Joner,16; Benedictus Jochlie, 27; CHRISTIAN TEPPE, 30; PETTER BRINHARTT, 39; Walter Bauman, 32; Hance Ebber, 31; Hance Zwalle, 36; HANCE STOCKIE, 26; Hance George Knaap, sick, 43; Hance Rudolph Erb, 26; Jacob Bruderle, sick, 42; PETTER PINKLEY, 28; Melchoir Detwyler, 37; CHRISTIAN SCHLACHTER, 39; Petter Delo, 40; Rudolph Bumgartner, 55; Francis Christian, 40; Nicollas Drasbart, 40; Nichols Gerrard, 30; PETTER PINKELIE, 32; HANCE PINKELIE, 41; HANCE PINKELIE, 18; Johannes Keller, 65; Johannes Keller, 21; Francis Ory, 56; Nicholas Oree, 26; Ennos Newell, 36; Joseph Newell, 56; Petter Newell, 16; JACOB CHRISTAMAN, 25 ( note de Monique François : 25 ans lors de la traversée ? cela ne correspond à personne aux registres du Ban de la Roche ; en revanche, il existe un Jacques Christmann de 15 ans, né le 4 5 1720 à Rothau, de Christmann Jean-Jacques et Verly Odile ; la date de naissance de 1720 est acceptée par le descendance américaine de Jacob, qui paraît bien documentée : cf http://www.fmoran.com/christman.html )); Michall Haling, 28; Marcus Markey, 45; Hance David Markey , 17; Jacob Altland, 28; Nichlos Mesling 27; Conerard Gauger, 22; Nichlos Gauger ,18; Petter Weeger, 27.
       Women & Children making in all Three hundd & thirty Persons...
       Women & Children making in all Three hundd & thirty Persons.

       Les " Seven families " : contrairement aux autres, ces familles sont indiquées au complet, y compris femmes et enfants; elles ont pour point commun d'être des familles francophones du Pays de Salm, et en principe catholiques; peut-être sont-elles suspectes à ce titre. Il s'agit des familles suiventes :

       Francis Ore, a wife 3 children.
       Nicolas Ore
       Nicolas Trasbart, a wife and 6 children.
       Pierre Dilon, a wife and 4 children.
       Nicolas Gerard, a wife and no child
       Jean Francois Chretien, a wife and one child.
       Eneas Newell, a wife and one child
       Joseph Newell, a wife and 6 children, of whom Pierre Newell is one.

       (observation : on pourrait aussi bien dire que cela fait huit familles ou six noms... mais c'est l'expression " Seven families " qui s'est imposée... je te prie cher lecteur, de ne pas pinailler outre mesure au détriment de la poésie, et de te souvenir que les Trois Mousquetaires étaient quatre)

44       Voici ce qui est dit, dans la Mennonite Encyclopedia, à propos de la famille Kauffmann, alliée des RUSHTY :

       " A prolific Mennonite and Amish family, Kauffman apparently originated in Steffisburg, canton of Bern, Switzerland. One of the early Mennonite settlers in Lancaster Co., PA, was Andrew Kauffman, who came in 1717 from Friesenheim, Palatinate, having earlier arrived in the Friesenheim from Steffisberg. Lists from the Palatinate Mennonite census of the late 17th and early 18th century contain a number of Kauffman families. As late as 1936 there were as many as 44 Kaufmanns in nine congregations in South Germany. Another line of Swiss Kauffmanns emigrated to Alsace and Montbéliard at about the same time. In 1954 there were 20 Kauffmann families in seven congregations in France, including a preacher at Belfort. Around 1800 several of Amish Kauffmann families joined the migration to Galicia and Volhynia (Michelsdorf, Eduardsdorf, Horodisch) and later immigrated to Moundridge, Kansas, and Freeman, South Dakota. P.R. Kaufman's Unser Folk und seine Geschichte (1931) tells the story of this group. From this group stem General Conference Mennonite Church figures like Ed. G. Kaufman (b. 1891), president of Bethel College (1932-52), R.C. Kauffman (b. 1910), dean of the same college (1949-56), and Charles Kauffman, curator of the Kauffman Museum.
       The direct immigration of Kauffmans from the Palatinate to America began with Isaac and Andrew Kauffman, who settled in Lancaster Co., PA in 1717. From this line came the leading Mennonite Church (MC) figure David D. Kauffman (1827-96), who was the first Mennonite bishop in Missouri (Versailles). His son Daniel Kauffman (1865-1944), a long-time bishop and editor of the Gospel Herald, lived most of his active life at Scottdale PA. A branch of this Lancaster County line also located in Page County, western Virginia, where Michael Kauffman was the first Mennonite minister. Here the name was changed to Coffman. Bishop Samuel Coffman (1822-94), his son J. S. Coffman (1848-99), the noted evangelist of Elkhart, IN, and the latter's son Bishop SF Coffman (1872-1954) of Vineland, ON, were also notable bearers of this name.
       The progenitor of the Amish Kauffmans, Jacob Kauffman, came to Berks Co., PA in 1754 from the Palatinate. Many Kauffmans are still found among the Old Order Amish, chiefly in Pennsylvania, Ohio, and Illinois. Those families who have joined the Mennonite group have produced a number of outstanding leaders in the Mennonite Church (MC), among them are Milo Kauffman (b. 1895) president of Hesston College (1933-50) and bishop, Nelson Kauffman (b. 1904), bishop at Hannibal Mo., and president of the Mennonite Board of Education; J. N. Kaufman (b. 1880), a long-time missionary in India and bishop near Peoria, IL. In 1955 there were 25 ordained men in the Mennonite (MC) Church of the family name Kauffman. Sister Frieda Kaufman (1883-1944) was a prominent leader in deaconess work in the General Conference Mennonite Church. "

45       Yoder (Ioder, Joder, Jodter, Jotter, Yoeder, Yother, Yothers, Yotter)
       The Mennonite family name Yoder is originally of Swiss origin. The Swiss encyclopedia (Historisch-biographisches Lexikon der Schweiz) locates this "ancient family" in the village of Steffisberg on the edge of the Oberland in the canton of Bern, while another authority on Swiss families traces them to the village of Muri, nearer Bern. A history of the Emmental lists Joders among the early residents. The name Yoder evidently is derived from the Christian name "Theodore." For example, Saint Theodore, a missionary in the Swiss Alps in the Middle Ages, was abbreviated to "St. Joder." August 16 has still recently been listed as "St. Joder's Day" in the Swiss Reformed church almanacs. Joder first appears as a family name in the canton of Bern in the 14th century. At Steffisberg the Joders began to appear in the records as early as 1529 and at Muri slightly later.
       Although some of the Swiss Joders became members of the Reformed Church and eventually brought this faith with them to North America, others became Anabaptists. Heini Joder was imprisoned at Basel in 1531 for spreading the Anabaptist faith. The Bern records show that other Joders became Anabaptists in the 17th century. In the same century members of the Joder family migrated to the Palatinate. Among the Palatinate estates on which Joders lived were Branchweilerhof near Neustadt and Vogelstockerhof near Annweiler. In 1717 a Mennonite Jost Jodter lived in Lachen. The Palatine Mennonite census list of 1724 names a Johannes Joder at Mussbach, while the 1738 census named a Jost Jother in Oggersheim. A Johannes Yother lived at Mussbach in 1759. The 1940 list of Mennonite family names in South Germany shows 34 Jothers in 6 congregations. In 1951, seven persons with the name Yoder, Ioder, or Jother were members in three churches of the French Mennonite Conference.
       Yoders of the Reformed Church came to Pennsylvania as early as 1710, settling in Berks County. In 1742 Christian Jother, Christian Jotter, Jr., and Jacob Yoder, all apparently Amish Mennonites, arrived in Pennsylvania. It is inconclusive as to whether the widow Barbara Yoder, who supposedly arrived in 1714 and who is often mentioned among Amish immigrants, was actually one of the early Amish settlers in Pennsylvania. Jacob Yoder, who arrived in America in 1742, is generally referred to as "Strong Jacob Yoder." Legends have developed around Jacob Yoder concerning the feats of this early Amish member. He is also the ancestor of a large number of Amish and Mennonite descendants. Christian Yoder, Jr., is likewise the ancestor of many Amish and Mennonite descendants. Yoders continued to immigrate to America, some arriving in the first half of the 19th century.
       From Eastern Pennsylvania the Amish Yoders migrated westward to Somerset and Mifflin counties, and from there to Ohio, Indiana, Iowa, and other midwestern and western states. A file of Yoder obituaries in Mennonite church papers (1864-1951) lists the following numbers by state: Ohio, 200; Indiana, 180; Pennsylvania, 176; Iowa, 53; Missouri, 38; Kansas, 28; Oregon, 22; and Illinois, 17. Sixteen additional states and provinces are included in this list. The family name is also widely represented among the Church of the Brethren. In 1957 the more than 180 ordained Yoders serving in Amish and Mennonite churches were represented in these groups: Old Order Amish, 99; Mennonite Church (MC), 58; Conservative Amish Mennonite, 14; Beachy Amish, 11; and General Conference Mennonite Church (GCM), 3. Thus the Yoder family has been the second most widely represented family in the ministry of the American Mennonite churches, being surpassed only by the Millers, who had 237 ordained men in 1957. These two family names have also been the most numerous in the Goshen College student body. Leaders among the Mennonite (MC) have been Abner G. Yoder, A. I. Yoder, C. Z. Yoder, David S. Yoder, Edward Yoder, John K. Yoder, Joseph W. Yoder, and A. B. Yoder, who was a leading elder in the Mennonite Brethren Church. The following is a list of some of the better-known representatives of the Yoder family in the early and mid 20th century. Allen Yoder (GCM), was a minister in the Central District Conference, while his son Harry Yoder was part of the Bluffton College faculty. Sanford C. Yoder was president of Goshen College and former secretary of the Mennonite Board of Missions and Charities as well as a bishop in the Mennonite Church (MC). Walter Yoder was a professor of music at Goshen College. Jonathan G. Yoder (MC) was a medical missionary in India. Samuel A. Yoder (MC), was a Goshen College professor. Bishop D.A. Yoder (MC) served as president of the Mennonite Board of Education. Edwin J. Yoder (MC) was a Mennonite bishop in Indiana. J. Otis Yoder was an Eastern Mennonite College faculty member. Gideon G. Yoder, was both a bishop and a Hesston College faculty member. Ray F. Yoder of Indiana, Elmer E. Yoder, Paul Yoder, and Stephen A. Yoder of Ohio were also bishops.
       Contrary to a common presupposition, not all the Yoders are of Amish descent. Of the people listed above, the following are Yoders of Mennonite descent: D. A. Yoder, Paul Yoder, Stephen Yoder, R. F. Yoder, and A. B. Yoder. Yoders can be found in the Franconia Conference (MC) area. Exactly when the first Mennonite Yoders arrived in North America was still not determined

49       NEWSPAPER ARTICLES SUBMITTED by Ken McCrea Research Inc
       Keeper of the Palatines to America

       (Les notes sont de Ted von Mechow)
       The American Weekly Mercury              Philadelphia PA

On Tuesday last Capt. Samuel MARCHANT in the Ship Princess Augusta arrived here from Cowes, with 304 Palatines: having buried three on the passage.

Pennsylvania Gazette Philadelphia PA 23 Sept 1736

On Tuesday the Body of Thomas SHEPHERD was found floating in the River and taken up. He had been sometime missing and 'tis suppos'd he fell overboard in the Night out of the Ship Princess Augusta, to which he belonged.

: NOTE He was not listed as a passenger, therefore he had no relative responsible for his passage. I have a few question was he trying to swim ashore to avoid paying passage? To avoid indenture servitude? When the ship hit a rock was he throw overboard? Or was he a crewmember since he is not listed as a passenger on the Captains list

Pennsylvania Gazette Philadelphia PA 19 Apr 1739

WHEREAS sundry Palatines are indebted for their Freights in the under mentioned Ships, and sundry others have given their Notes and Bonds, which have long been due; they are all desired to take Notice, that if they do any longer neglect to come and pay their respective Debts unto Benjamin SHOEMAKER, living in High-Street, Philadelphia, they may expect to be prosecuted according to Law, viz. Those in the Ship Hope, Daniel REED, Commander, Ship Samuel, Hugh PERCY, Commander, Ship Mercury, William WILLSON, Commander, Ship Princess Augusta, Samuel MARCHANT, Commander, Ship Virtuous Grace, John BULL, Commander, Ship Harle, Ralph HARLE, Commander, Ship Winter-Gally, Edward PAINTER, Commander, Ship Queen Elizabeth, Alexander HOPE, Commander, Ship Glascow,Walter STERLING, Commander, and Ship Friendship, Henry BEECH, Commander. Benjamin SHOEMAKER Philad. April, 16, 1739.

It is unknown by the author which passengers owed debts to Benjamin Shoemaker.

50       Document fourni par Ted von Mechow :

       "To the Honorable Charles Read, Esq., Judge of the Court of Vice Admiralty of the Province of Pennsylvania. The humble petition of Nicholas Tainy, Benedict Youghly, Bastian Graffts and George Braffts, passengers in the plea of the aforesaid Samuel Merchant, mentioned on behalf of themselves and others, the passengers aforesaid, humbly showeth:
       That the said petitioners and others, the passengers aforesaid whose names are contained in a schedule hereunto annexed, were owner and now claim property in Thirty Stoves, in the information exhibited, called Chimney backs, five hundred and ninety-six Syths, One hundred and three large Iron Instruments called Strawknives, Fourteen Iron Instruments called Drawing knives, Twenty seven Iron stew pans, eighty one Iron Ladles, Five dozen and three Iron Shovels, Twenty-seven Iron pot lids, Twelve Iron dripping pans and frying pans, Thirteen axes and one hatchet, three small and one large crosscut saws, one gross of Shoemakers' and two of Saddlers' awls, six box Irons and six Chissels, Six Iron baking stove pans, Twenty three dozen of Clasp-knives, One dozen of Steels, One dozen of Plyers and Hammers, Six Iron Lamps, Six Trowels, One spade, One cask of nails and a smith's Vice, Fourten copper kettles, Five Copper stills, Two dozen scissors, one packet of sleeve buttons and Studs, four Umbrellas, Four dozen and one half of Worsted Caps, Two dozen of printed linen caps, Six pair of worsted stockings, Four pieces of Striped cotton Handkerchiefs, Twenty five pieces of Tape, Two dozen black Girdles, One piece of black Crepe, One piece of striped Cotton, Nineteen pieces of Bedtick, Two pieces of brown Linen, One piece of blue and white Lined, Two dozen of ivory Combs, Two dozen and one half of tobacco Pipes with brass covers and a brass box, Two dozen of Ivory needle cases, Three handbrushes, Three dozen of Pewter Spoons, Three dozen of Spectacles, Eight looking Glasses, Eight Flutes, Six wooden Clocks, and one dozen briarhook Sickles, in the information aforesaid mentioned; that to them they belong and were imported for their own private use, and not for sale; And say they are advised and hope to prove that the sentence against the Goods, Wares, and Merchandise aforesaid ought not to be put in execution, for that the proceedings in the cause aforesaid against the said goods are
       Null, void, invalid, and of not force and effect in the law, for the several causes following, viz: for that it appears by the plea of the said Samuel Marchant the goods aforesaid were the goods of those Claimants, and therefore, ought not to have been condemned with a hearing first given them, And also an opportunity of examining witnesses, by which it might have appeared to the Court here that the said goods were not liable to be condemned as forfeited; also, for that by the practice of this Court and Law in such cased, at least a third proclamation ought to have been made before the goods aforesaid could legally be condemned; also for that the information aforesaid is altogether uncertain and illegal, which has rendered the sentence grounded thereupon, altogether null and void; the said information being exhibited on hehalf of the Governor or President, whereas, at the time of exhibiting of that information, the Government, by the death of the late Lieutenant Governor and the laws of this province, devolves upon and still continues in the President and Council and not in the President only, and therefor the information aforesaid ought to have been in the name of the President and Council of the Province of Pennsylvania(in whom the power and authority of a Governor of this Province, by the death of the said late Lieutenant Governor, Patrick Gordon, Esq., deceased, is vested) and sentence ought to have been pronounced accordingly. And even had this been done, as your Honor is a member of that very Council, and consequently interested in the event of the forfeiture, if any be, They submit it to your Honor whether it be consistent with the rules of Justice and Equity that any sentence should be given in the premises at this time and in this Court.

       For which reason they humbly pray, that the said sentence may be reviewed, reheard, and not put in execution; but that the proceedings for the causes aforesaid may be declared invalid, null and void, and that the goods, wares, and merchandise afore said be restored to their owners. And they, as in duty bound pray.

       Nicholas Tainy Benedict Youghly Bastian Graffts George Graffts.

52       Extraits de la pétition de Eve Ory après l'incendie de la ferme:
       " This place called Hannahstown was a military station during the revolutionary war in which place there was a fort erected and a number of the drafted military and volunteers were stationed for the protection of the inhabitants living in that region of country. To this fort the inhabitants would flee during the frequent and sudden alarms of the enemy. Your petitioner at this time was living with her father, on his plantation. about two and a half miles from Hannahstown which was then the county seat of Westmoreland. "
       ...
       My father (Francois Ory II) served as a Capt. of Pack Horses with General Braddock's army. Your petitioner remembers what great numbers were killed in Braddock's expedition. That she saw herself fifthteen men that were surprised and killed in one night by Indians during this war. Your petitioner has thus given you a statement of her revolutionary services and the loss which she sustained during said revolutionary war. As your petitioner is the only surviving child and only heir at law of her deceased father, Frances Oury, who fell a sacrifice to a cruel and barbarous foe, she prays that congress will view her services in their appropriate light and grant her some renumeration as well for her revolutionary services as also for the destruction of her fathers property by the invading foe, and your aged petitioner as in duty bound will ever pray. "

53       Extraits de History of Crawford County, Pennsylvania, publié à Chicago en 1885 et mis en ligne par Robin Brown :
       Other pioneers of the township were: Fisher Lanty, who came prior to 1798; Adam Owry, a Revolutionary soldier, who also came in 1797 or earlier; his brother John, whose reason was dethroned in consequence of injuries sustained while running an Indiana gauntlet; Samuel Rogers, Hugh Andrews, James Calvin, James Hart, Samuel Hays, Michael Kincaid, Robert Kilpatrick, George Linn, John and Robert Lee, David McKee, Thomas MeClenahan, David McGrenahan, William McGinnis, James McCurdy, John Scowden, Rodney and James Wade and William Wright, many of whom were Irish or of Irish origin.
       A Covenanter or Reformed Presbyterian congregation was organized with fifteen members in 1804 by Dr. John Black, of Pittsburgh, who visited them every fifth Sabbath, the congregation in the meantime keeping up society, and invariably subjecting an absentee to a rebuke. Samuel Hays was the first Elder, and in 1813 Samuel Rogers and John McMaster were added to the session. In that year Rev. Robert Gibson became pastor, and remained thirteen years. Revs. A. W. Black, David Herron and John Nevin succeeded, and when the latter left, about 1866, the congregation disbanded, and the members joined the United Presbyterian Church of Adamsville. The home of this Covenanter congregation was first a round-log-cabin, then a frame church, located on the hill about a mile southwest from Adamsville.
       Adamsville is a brisk little village, located in the valley of Crooked Creek, in the southern part of the township. The first settlers here were the Owrys. Adam Owry was a blacksmith, and followed his trade here. A little hamlet sprang up, and the construction of the canal gave it shape and position. The settlement was more generally known in its earlier years as Owrytown, but subsequently acquired the title Adamsville, both names being derived from that of Adam Owry. Adamsville, as platted by Henry Owry, was acknowledged Feruary 8, 1841. The original plat contains sixty-four lots. Main Street, sixty feet in width, runs north and south, and First, Second, Third, Liberty and South Streets, each fifty feet wide, cross the village east and west. George Owry was an early tavern-keeper, and Frank Owry operated a saw-mill. The village now ( note : en 1885)has a population of about 150 people, and contains two general stores, one drug, one hardware and one furniture store, two blacksmith, one harness and two shoe-shops, one hotel, a physician, a district school of two apartments, and two churches.

55       Extraits de History of Crawford County, Pennsylvania, publié à Chicago en 1885 et mis en ligne par Robin Brown :
       Other pioneers of the township were: Fisher Lanty, who came prior to 1798; Adam Owry, a Revolutionary soldier, who also came in 1797 or earlier; his brother John, whose reason was dethroned in consequence of injuries sustained while running an Indiana gauntlet; Samuel Rogers, Hugh Andrews, James Calvin, James Hart, Samuel Hays, Michael Kincaid, Robert Kilpatrick, George Linn, John and Robert Lee, David McKee, Thomas MeClenahan, David McGrenahan, William McGinnis, James McCurdy, John Scowden, Rodney and James Wade and William Wright, many of whom were Irish or of Irish origin.
       A Covenanter or Reformed Presbyterian congregation was organized with fifteen members in 1804 by Dr. John Black, of Pittsburgh, who visited them every fifth Sabbath, the congregation in the meantime keeping up society, and invariably subjecting an absentee to a rebuke. Samuel Hays was the first Elder, and in 1813 Samuel Rogers and John McMaster were added to the session. In that year Rev. Robert Gibson became pastor, and remained thirteen years. Revs. A. W. Black, David Herron and John Nevin succeeded, and when the latter left, about 1866, the congregation disbanded, and the members joined the United Presbyterian Church of Adamsville. The home of this Covenanter congregation was first a round-log-cabin, then a frame church, located on the hill about a mile southwest from Adamsville.
       Adamsville is a brisk little village, located in the valley of Crooked Creek, in the southern part of the township. The first settlers here were the Owrys. Adam Owry was a blacksmith, and followed his trade here. A little hamlet sprang up, and the construction of the canal gave it shape and position. The settlement was more generally known in its earlier years as Owrytown, but subsequently acquired the title Adamsville, both names being derived from that of Adam Owry. Adamsville, as platted by Henry Owry, was acknowledged Feruary 8, 1841. The original plat contains sixty-four lots. Main Street, sixty feet in width, runs north and south, and First, Second, Third, Liberty and South Streets, each fifty feet wide, cross the village east and west. George Owry was an early tavern-keeper, and Frank Owry operated a saw-mill. The village now ( note : en 1885)has a population of about 150 people, and contains two general stores, one drug, one hardware and one furniture store, two blacksmith, one harness and two shoe-shops, one hotel, a physician, a district school of two apartments, and two churches.

57       Note historique sur l'établissemnt des Moraves en Caroline du Nord (pris sur ce site : http://www.fmoran.com/morav.html; s'y reporter pour tout renseignement supplémentaire):
       " The Wachovia Settlement in North Carolina
       In the fall of 1752, Bishop August Gottlieb Spangenberg and an accompanying party of five men traveled by from Bethlehem PA to the east coast of North Carolina and then inland to select and purchase a tract of nearly 100,000 acres from Lord Granville. The first settlers arrived in November, 1753, a group of eleven single men selected to provide the necessary skills for establishing a new community. Four others accompanied them on the journey but returned to Pennsylvania soon after. The tract was named Wachau or Wachovia, for the ancestral home of the Zinzendorf family near the Wach River in Europe.
       Additional settlers arrived beginning in 1754 and 1755, including the first women. The first community established was Bethabara, initially a stockaded fort protecting the neighboring farms. Never much more than a farming community in the early days, it is now within the city limits of Winston-Salem, on the northwest side of the city center. Researchers will find records for two different graveyards in Bethabara, the Moravian one and a second one, often called Dobbs Parish, which was used for "outsiders."
       In 1759 the site was selected for a village, Bethania, about three miles northwest of Bethabara. The first houses were built in the summer of that year, just before an epidemic of typhus broke out that killed ten of the settlers. Bethania had its own church, still an active congregation, and graveyard or God's Acre, and supported the surrounding farms with basic goods and services. Families particularly associated with Bethania in the early days include Binkley, Conrad, Grabs, Hauser, Spainhour, Strub, Transou, and Volck. "