SUSANNA HEYDRICK WIEGNER [E 76] and her DESCENDANTS

[76] SUSANNA (HEYDRICK) WIEGNER [E 76], d Feb. 10, 1752; she was the widow of ADAM WIEGNER who d Aug. 29, 1731, in GOrlitz. Adam Wiegner was a brother of Anna (Wiegner) Hoff-richter [161-1], and of Mary (Wiegner) Beer who remained in Europe. He wielded a ready and per­suasive pen, and was the secretary for the Schwenkfelders in their quest for a place of refuge during the Jesuit Mission in 1725 and 1726, when the former corresponded with the Mennonites. He himself opposed the plan to migrate to Pennsylvania, and with others fled to Saxony during the Jesuit Mission. “On Feb. 21, 1736, there came to Mrlitz from Harpersdorf Adam Wiegner, gardener, with wife and four children.” [ Kadelbach, p 57.]

Susanna Wiegner came to Pa. with two of her children in 1734. She probably lived in Towamencin Twp., Montg. Co., Pa. [Plate F XX], and was buried in the Towamencin Schw. Cem. The two chil­dren of whom we have any record are the following:

Rosina [E 77], b Apr. 19, 1707, in Ober Harpersdorf; sponsors: George Bormann, Mel­chior Roszman, David Scholtze, Melchior Hubner, Susanna Reinwalden, Maria Wiegner, Maria Gottschliegin; d July 13, 1756; single; buried in the Towamencin Sch. Cem.

Christoph [E 16], b Feb. 24, 1712, in Ober Harpersdorf; sponsors: George Hubner, Melchior Roszmann, Eva Heydrick ; d June 3, 1746; single; buried in the Towamencin Schw. Cem. In a letter to Germany, written by Christopher Heebner, giving a list of deaths, we find the statement that Adam Wiegner’s son, Christopher, died May 27, 1746. [S. H. L.] It will be observed that this conflicts with the date given above.

On May 31, 1735, Christopher Wiegner purchased one hundred and fifty acres of land in Towamen-cin Twp., from Cadwallader Evans at the price of 215 pounds. Christopher dying unmarried in 1746, his sister, Rosina, was his heir. She likewise was unmarried, so that her heirs were Anna Anders (wife of Baltzer), George Hoffrichter, George Fliegner, Baltzer Miller, and Melchior Beer. When Rosina died they were all living in Harpersdorf, Liegnitz, and in Saxony except Anna Anders; hence in 1764 the tract of land was conveyed to the latter, the surviving heir in this country. [Edward Matthews.]^.

CHRISTOPHER WIEGNER’S “FUHRUNG” (DIARY)

Christopher Wiegner was another of the young immigrant Schwenkfelders who kept a diary, and his is perhaps the most unique of all. It is written mainly in German, although several parts are written in a secret code which has not been deciphered thus far. The characters somewhat resemble the Greek letters, but they do not spell Greek words. In making entries the author sometimes starts in German, and in the middle of a line these foreign characters are introduced, making the sentence un­intelligible. Christopher Wiegner began to write his diary in 1718 when he was in the sixth year of his age, and it ends abruptly in 1739. The original manuscript covers one hundred and seventy-nine pages and contains about thirty thousand words. It seems, from the entries in the diary, that the writing was not taken up actively until October, 1732. The first entry contains these words: “Ersten guten Ge-danken” (the first good thoughts), which came to him in 1718. An examination of the diary, however, reveals the fact that he did not always have good thoughts, for one entry states that before he reached the age of ten he had learned “such iniquity as a truly wicked person even of his age would not practice.”

He seemed to have been of a serious, religious bent of mind, and relates numerous instances of going into retirement for prayer and communion. Without giving any reasons therefor, Christopher Wiegner relates that a new temptation befell him on March 28, 1729, when soldiers came and made him a prisoner and kept him confined until September 29, 1729. During the following year he went into hiding from January 13th to April 8th. On January 28, 1733, he states that soldiers again seized him, but released him in a few hours. On July 20th of the same year, he again went into hiding; and on September 7th he was advised to leave Giirlitz, which he did. As an example of his earnest devotion we note an entry in his diary on December 24, 1727, where he states that he and others held a meeting for prayer and song services which continued until 4 o’clock in the morning.

That he was on very intimate terms with the Moravians and had the confidence of Count Zinzen-dorf is shown by an entry on December 29, 1733, when the Count sent word to him that he was to hold himself in readiness to serve as a commissioner—probably referring to his accompanying the Schwenk-felders on their migration—certainly a very important charge to entrust to a young man of twenty-one. As his name heads the list of signers of the Oath of Allegiance, it is natural to assume that he was one of

 

GENEALOGICAL RECORD OF THE SCHWEN KFELDER FAMILIES      1177

those in charge of the immigrants. As a matter of fact it is stated in Moravian histories that Chris­topher Wiegner and BOnisch were appointed to conduct the Schwenkf elders to Pennsylvania.

In the quest for suitable land for the Schwenkfelders Christopher Wiegner traveled hundreds of miles. After settling in Towamencin township he followed the trade of shoemaker and farmer, but from the numerous accounts of meetings held at his house he must have been a very busy man, as his diary records the list of visitors who stopped at his house and the various meetings that were held there. Spangenberg, later a Moravian Bishop, spent many years at his home; Count Zinzendorf and other Moravians also found a welcome; the “Associated Brethren of the Skippack” frequented the place; Whitefield preached there to two thousand hearers; Indians brought their squaws; “Siebentager” (Seventh Day Adventists) stayed at his house. Assuredly the Wiegner home must have been one of the most prominent of its time and place. His diary gives an interesting account of his discussions with George Weiss, Spangenberg, Zinzendorf, Bonisch, Nitschman, and Whitefield. Apparently Chris­topher Wiegner was a liberal thinker for his day. He also attended several of the synods of the Mora-vians at Germantown, Falkner Swamp, and at Oley. “At the house of Christoph Wiegner, one of the passengers of the St. Andrew, and said to have been a Schwenkfelder, began gatherings of religious men of German and other foreign birth or parentage taking the name of Vereinigte Shippach Braden Even­tually Wiegner and nearly all of the others became Moravians. Gruber, the Inspirationalist, resorted to the gatherings. In 1736 he wrote an appeal for unity among the various denominations of Christians. He may somehow have prepared the way for the greater movement in this direction.” [Charles P. Keith—Chronicles of Pa., Vol. 2, p 817.] (There is no evidence, however, that Christopher Wiegner joined the Moravian Church before or after coming to Pennsylvania.—Editor.)

A study of his diary shows that he was intensely human, for he recounts not only his religious experiences, but also his fits of temper and disputes with the various visitors, guests, and members of his own family.

A copy of the diary is preserved in the S. H. L. The original has been lost, although it was in existence ten years ago. [For further account of Christopher Wiegner’s diary, vid. Publications of the Monty. Co. (Pa.) Hist. Soc., Vol. III, p 271.]

EXTRACTS FROM CHRISTOPHER WIEGNER’S DIARY

(p. 160) “May 31, 1735: Kaufte meine Plantasche.

June 5: Rieth auf meine Plantasche.

June 6: Kam die Mutter und Schwester.

Aug. 4: Fing den Keller an.

Jan. 22, 1736: Rieth ieh nach dem Schwam zu Hiibners.

(p. 164)     Rose will gleich nach Reinwalds gehen.

(p. 149)    Oct. 1, 1734: Rieth mit unsrigen Leute u Schultzen auf seine Plantasche.

(p. 153)     ritte George Scholtze wieder heim.

(p. 157) Mar. 28, 1735: Drum rietten den die Kriebel Beyde u B. Jackel vor rich nach Plantaszen aus.

(p. 158)    Apr. 30, 1735: Bey Hubner gewesen.

May 14: zogen die Kriebel auf ihre Plantasche.

(p. 173) Oct. 24, 1736: als wir im Schippach in der Versamlung waren kam abrab. Beyer und Brachte

Br vor 2 und Gorlitz auch von Nitsch.

(p. 177) Marty 4, 1737: riethen nacher maconsche kamen vies zu dem David Meschter d 5 unter

grozen regen wetter mit George Weis hin d 6 wurde nebs geredet d 7 riethen wier Abraham

und Grigen zu besuchen.

(p. 189)    Sept. 4: Besuchte den alten George Wiegner er war krank.

(p. 190) Sept. 27: Rieth zu Abrah Beyer wegen der neu Ankomener Sch.

(p. 196)    Jan. 21, 1738: Beneset kauffte die 200 acker sein Sohn will zu uns komen.

(p. 199)     June 10, 1738: wurde der alte Wiegner begraben.
July 14: wurde der alte Hubner begraben.”

[TRANSLATION]

(p. 160)    May 31, 1735: Bought my plantation.

June 5: Rode on my plantation.

June 6: Mother and sister arrived.

Aug. 4: Began the cellar.

Jan. 22, 1736: Rode to Heebners in the Swamp.

(p. 164)    Rose is about to go to Rinewalds.

 

1178                   GENEALOGICAL RECORD OF THE SCHWENKFELDER FAMILIES

(p. 149)      Rode with our people and Schultzes to their plantation.
(p. 153) George Schultz rode home again.

(p. 157)      Both the Kriebels and B. Yeakel rode to their plantation.

(p. 158) Was with Heebner.

May 14: The Kriebels moved to their plantation.

(p. 173) While we were in Skippack at the meeting Abraham Beyer arrived and brought letter; for

two from Gorlitz also from Nitsch.

(p. 177) Rode to Macungie and arrived at David Meschter’s on the 5th in the midst of a heavy rain-

fall with George Weiss. On the 6th services were held, and on the 7th we rode to Abraham

and (Grigen) for a visit.

(p. 189) Visited old George Wiegner. He was sick.

(p. 190) Rode to Abraham Beyer’s on account of the new Schwenkfelders who had arrived.

(p. 196) Benezet bought the 200 acres. His son expects to settle among us.

(p. 199) The elder Wiegner was buried, and on the 14th the elder Heebner was buried.

 

URSULA HOFFMAN IE 1061

 

and her DESCENDANTS

 

1180                     GENEALOGICAL RECORD OF THE SCHWENKFELDER FAMILIES

[106] URSULA (ANDERS) HOFFMAN (w of Christopher Hoffman, who did not come to Pa. with the immigrants and who died in Saxony, Oct. 14, 1735, aged 84 yrs.; buried Oct. 16, with a funeral sermon [E. E. S. J.]) came to Pa. with her two sons. She was taken ill on the journey after leaving Altona, and although she endured the journey across the ocean, she died Sept. 27, 1734, in Phila.-five days after landing-and was probably buried in Phila. “On the evening of May 28, 1734, Ursula Hoffman, mother of Balzer, lay dying in Altona in a house placed at their disposal by the Van der Smissen.” [Cf. Christopher Schultz -Diary of the Voyage.]

Christopher Hoffman together with his son, Balthasar, and Balthasar Hoffrichter constituted the embassy to the Court of Charles VI at Vienna.

Children (2):

[106-1]         1. George, Jr. [E 31], b 1684; d June 29, 1765; m Barbara Seipt.

[106-2]         2. Balthasar [E 28], b 1687; d July 11, 1775; m Ursula Beyer.

[106-1] GEORGE HOFFMAN [E 31], b 1684; d June 29, 1765; s Christopher and Ursula (Anders)

Hoffman [106]; m Mar. 1, 1707, BARBARA SEIPT [E 110], of N. Hdrf.; b ___________________________ ; d Nov. 29, 1760;
she was a sister of Susanna Wiegner [E 154]; she also had a sister Eva who did not migrate [S. H. L.]. They came to Pa. in 1734 and settled in Lower Salford [Plate F II], purchasing land jointly with his brother Balzer [E 28]. On Apr. 24, 1734, George Hoffman sold his log house and attached garden, clear, to John Rothinger, a linen-weaver [E. E. S. J.]. The church books have records of their children as follows:

Children (4):

[11-1]           1. Susanna [E 111], b May 3, 1708; baptized May 3, 1708; sponsors: Melchior Mentsel, Barbara Heidrich, Susanna Legner (?); d Mar. 14, 1791; m Balthasar Krauss [E 10].

Balthasar [E 32], b Apr. 16, 1710; baptized Apr. 17, 1710; sponsors: Melchior Krausze, George Fliemer, Melchior Mentzel, Barbara Heydrich, Anna Seidelmann; d Dec. 20, 1754.

George [E 218], b Apr. 1, 1714, in N. Hdrf.; baptized Apr. 2, 1714; sponsors: Melchior Krauss, Ursula Jackel, Maria Hoffman; d at sea on board St Andrew, Aug. 28-29, 1734; buried at sea. [Erlauterung, 469.]

A son, aged 4 years, was buried in Hdrf., June 10, 1721; “mit einer collecten” [ Hdrf. Ch. Bk].

[106-2] REV. BALZER (BALTHASAR) HOFFMAN [E 28], b 1687; d July 11, 1775; s Christopher and Ursula (Anders) Hoffman [106]; in URSULA BEIER [E 101], b about 1686; d May 15, 1767; dau Eva Beier. They came to Pa. in 1734 with their children. Balthasar Hoffman and wife lie buried in the Salford Schw. Cem.

According to the Berthelsdorf Gericht- Kauffbuch, Balthasar Hoffman on April 24, 1734, sold his house, situated in Upper Berthelsdorf-between the properties of Christian Miller and John Christoph Nadler, together with attachments, for 80 dollars; the purchaser was David Weber. [E. E. S. J.]

Children (3):

[149-1]         1. Anna [E 102], b 1712; d Jan. 16, 1796; in George Schultz [E 55].

[59-1]

2. Rosina [E 103], b Dec. 21, 1718, in 0. Hdrf.; baptized Dec. 23, 1718; sponsors:

[38-1]

George Merkel, Eva Anders, Rosina Jackel; d June 14, 1788; m (1) Christopher

Seipt [E 60], (2) Christopher Yeakel [E 42].

[100-3]         3. Christopher [E 104], b Dec. 3, 1727, at Berthelsdorf, Saxony; baptized Dec. 4, 1727; sponsors: Christoph Kriebel, Bauer hier, Balthasar Jackel, Pachter des Oberguts hier, Frau Barbara Hoffman hier (w of George Hoffman) ; d Jan. 29, 1804; m Rosina Dresher [E 172].

“Balthasar (Balzer) Hoffman was born in the year 1687 in Harpersdorf, Principality of Liegnitz, Silesia, of poor, plain and unpretending parents and was brought up in such traditions. He was em­ployed in Harpersdorf, especially in winter, as a weaver; at other times, however, frequently as a day _laborer. In stature, he was a tall man, rather slender, his face longish and thin; and after his fiftieth _year his hair grew entirely white. Even at an early age he had both a bent and a zeal for learning the

 

GENEALOGICAL RECORD OF THE SCHWENKFELDER FAMILIES            1181

ancient languages, and by his indefatigable diligence and the assistance of good books (which however, were not plentiful, because his means were insufficient to procure them) he succeeded in acquiring a fair mastery of Latin, Greek, and Hebrew, so that he knew these languages. Besides he had both the inclination and concern to devote himself to the Scriptures, in order to acquire the correct understand­ing of them; to this end his knowledge of the languages was extremely useful and serviceable, since by this means he was able to examine the original text of the Scriptures, so that this knowledge was of great assistance for the better understanding of them. He was also zealous in the practice of Christian doctrine, and in the confession of the untainted truth revealed by God through Caspar Schwenckfeld, desiring to apprehend and to comprehend it accurately and unalloyed. And this God granted him, so that he obtained an abounding knowledge of it. Moreover, all his life he kept a watchful eye upon it to keep it pure and to avoid mingling with it accessory doctrines.

“Upon his safe arrival in Philadelphia, he did not long remain in the city, but went into the coun­try, and, in accordance with the custom there, founded a home, since God had again blessed him so that he and his family could once more live peaceably. Moreover, his study of the Scriptures and Christian doctrine he at no time neglected, but devoted himself to them with the utmost diligence. And his liberty in Pennsylvania was to him a particularly momentous matter, which he regarded as a great divine favor and gift, bestowed upon the untainted testimony of the truth, that it might be cher­ished and practiced without hindrance.

“When to George Weiss had been assigned the charge of holding public worship, as well as the performance of the marriage ceremony, the preaching of the Word at burial services and the catechising of the children; and when in 1740 George Weiss quite unexpectedly heard the last summons, these du­ties were entrusted to him (Balthasar Hoffman), even though a few times he secured release. Es­pecially in 1749, when on his chest and in his bronchial tubes he had a sensation which made breathing difficult, and this gradually became worse until both singing and speaking were unendurable. But in each instance he was again applied to, particularly to conduct the public services and catechise the children, by reason of his capability which was divinely bestowed. And this he did until on account of old age he was no longer able.

“In 1774, December twenty-first, he was attacked with vertigo, which left him quite weak. Re­peated attacks followed at intervals of about two weeks leaving him every time in greater weakness. On the eleventh of July, 1775, we observed that he was even weaker than usual and that his feebleness was increasing. This continued until he lost his speech, and a few hours before his departure conscious­ness left him. On the above mentioned day, in the afternoon at 5 o’clock, calmly and but slightly dis­turbed, in the eighty-ninth year of his age, he fell asleep. The Lord be praised for having summoned him, and grant that we may be saved and follow him. Amen.” [From translation of biographical sketch of Rev. Balthasar Hoffman, written by his son Christopher. Original in S. H. L. See also “Schwenkfelder Hymnology”—Seipt; and the “Schwenkfelders in Pa.”— Kriebel.]

This is a son’s estimate of a very worthy father. In writing this biography the son followed the example set by his pious father, when in 1753, Rev. Balthasar Hoffman penned the extant biographical sketch of his lifelong bosom friend, Rev. George Weiss.

Balthasar Hoffman and his brother George bought 76 acres of land in Lower Salford Twp., of Cas­par Wistar on Mar. 26, 1735, but in the same year, Dec. 17th, joint tenancy was severed. Balthasar and his wife conveyed their interest in the tract to George in 1743, and he secured a patent for the same on Feb. 2, 1745. This tract, together with 25 acres, acquired from Caspar Wistar on Dec. 24, 1743, was conveyed by George Hoffman to George Heydrick on May 22, 1762. It is situated on the east side of the Skippaek Creek, two miles west of Franconia village, and was formerly owned by Henry Derstine.

The importance of Balthasar Hoffman amongst the Schwenkfelders before their migration is indicated by the prominence he had in the various missions that were sent to the Emperor to implore toleration for this persecuted sect. In 1719 the Reformation made such progress in Silesia, that in 1721 the Catholic Church sent a mission to bring the people back to the old faith. The members of this mission at first labored mildly, but soon committed great acts of violence. The Schwenkfelders there­upon resolved to send an embassy to the Emperor. Their embassy was composed of Christopher Hoffman, Balzer Hoffman (father and son), and Balzer Hoffrichter. They left Silesia for Vienna on May 5, 1721, to make a plea for toleration for the severely oppressed brethren at home. Hoffrichter did not stay long, but the othor two remained more than four years. In this mission Balzer Hoffman delivered no less than seventeen memorials to the royal ruler. Although none of the deputation had any knowledge of court procedure and although officials who assisted them, did so at the risk of losing their position, true friends were found who assisted them in placing their pleas before the Imperial Court of Charles VI. During this time he found time to write letters, visit friends, compose hymns, sermons, and extensive

 

1182                     GENEALOGICAL RECORD OF THE SCHWENKFELDER FAMILIES

tracts on religious subjects. The expense this incurred must have been very heavy on these people, who were already impoverished by the ravages of war and the burdensome fines imposed by the Jesuits. According to one account of their leader, Melchior Schultz, they had spent from $10,000 to $12,500 to secure toleration.

We are told that in 1726 their petition was denied by the Emperor and they were forbidden to present any more petitions; Balzer dared not show himself by day, but had to return by night, taking with him to Ober-Lausitz his wife and two daughters, but not being safe here he fled with his father from Vienna by way of Prague to Lausitz and obtained the protection of Count Zinzendorf in Saxony for eight years, during which time his son Christopher was born.

Upon the death of Rev. George Weiss in 1740, Balzer Hoffman was called to officiate in his stead, but not being very strong physically he withdrew several times; however demands continued to be made upon him especially for outdoor services and for catechizing of the children, so that he continued as above stated, until the weight of years made it impossible for him to serve any longer. He never tired of his many duties. His Sabbath forenoons, afternoons, or evenings were employed in writing, reading and singing. His closing years were spent in a small room, spinning, yet daily he would read, write, sing, and pray. To him idleness and the want of truth were of great moment, seeing how God’s gift of freedom was misapplied.

He was a man of eminent wisdom and piety, and left behind him a catalog of his writings, embrac­ing fifty-eight tracts, all on theology and practical religion,—besides eighty-three letters on various kindred topics.

As an hymnologist of the first order, he spent much time in composing, transcribing and studying hymns. He helped George Weiss compile the so-called “Weiss Hymnbook” of 1732. He made a transcription of both the first and second hymn collections. His son, Christopher, gives us a list of seventeen titles of Analyses and studies of hymns. [From a folio ms. in the Pennypacker collection, S. H. L.] His favorite employment seems to have been the study of hymns and occasionally on “Ge-daechtnisz Tag” (Sept. 24, the Schwenkfelder Memorial Day), he would present the study of a favorite hymn. Many of these sermons or studies are still extant.

The mechanical execution of his writing excites the highest admiration. Written in a beautiful German script with a quill pen, before the advent of typewriters and other modern copying parapher­nalia, the pages of his books are a challenge to the chirography of the modern penman. A favorite device was to disguise his authorship, but somewhere on the page the initials “B. H.” invariably ap­pear, either on the margin, or at the foot of the page, and ofttimes in the form of an acrostic. He some­times used the pseudonym, “Barachiah Heber.”

The descriptive catalog of his writings made by his son, Christopher, indicates that his most pro­ductive writing period extended from 1722 to 1773. This list enumerates 38 tracts and refers to 83 letters, without listing his hymns, his historical sketches and minor productions.

The writings are classified under three heads:

Studies of the Bible either by verses or chapters.

Other useful studies and confessions.

Studies of hymns.

Some of his most important titles include the following:
1.722—A short catechism.

1724—A postill called “Epistasia,” or the Epistle lessons of the Church year. He arranged the same text in ryhmes in 1726, and composed prayers to accompany them in 1738.

1725—A study of the epistle to the Hebrews called “Hexatomus.”

1734—”Evangelische Jahr Betrachtung.” A postill on the Gospel lessons for the Church year. In 1744 he prepared questions as a guide for the study of these and arranged them in rhyme.

1743—A glossary in German of Scripture terms.
1751—A careful study of the Apostles’s creed.

In addition to the studies of hymns mentioned above, he wrote out in comparative fullness his Gedaechtnisz Tag sermons; prepared historical sketches of the Schwenkfelders; and worked out elaborate productions in the line of revealed theology. One of these productions was called “Hodophaenum.” [Cf. Kriebel—The Schwenkfelders in Pa.]

 

GENEALOGICAL RECORD OF THE SCHWENKFELDER FAMILIES      1183

AS ORIGINATOR OF THE CORRESPONDENCE SCHOOLS

The encyclopedia, “Americana Britannica,” last edition, states that the correspondence schools were the outgrowth of the Chautauqua Movement in 1871,—a direct outgrowth of the Camp Meeting ideas, when instruction in religious and secular education was inaugurated in what was known as the Chautauqua Course of Study, and which has grown into the modern “Correspondence Schools in Home Education.” Balthasar Hoffman anticipated this scheme by about 120 years. Letters written by Hoffman are extant in which he gives Christopher Schultz lessons in Hebrew by correspondence. At least two of such letters are preserved, written in 1753. They are written in his usual legible, clear hand, and contain four different languages. First the Hebrew words, finely executed in Hebrew charac­ters, then follows the equivalent in Greek and Latin, and the explanations are in German. Just how extensively Rev. Hoffman carried on his instruction by correspondence is not known, but judging by his zeal and activity in other lines we have reason to believe that many other letters similar to those men­tioned above, were written.

It seemed to be a fixed habit for these early settlers to carry on a voluminous correspondence with the friends left behind in Europe, as well as with the members of different sections of Pa. Judging by the number of letters still in existence it was quite a common occurrence for the young folks of the “Lower District” to write to young people of the “Upper District,” or vice versa, and ask some Biblical questions or request an explanation of some Bible passage. These letters were more frequently written in German, but we have some also written in Latin. One of special interest was written by John Schultz [149-9] at the age of fourteen. He later became one of the leading Schwenkfelder ministers and was highly esteemed for his scholarship as well as for his earnest and impressive piety.

[106-3] REV. CHRISTOPHER HOFFMAN [E 104], b Dec. 3, 1727; d Jan. 29, 1804; s Rev. Balzer and Ursula (Beier) Hoffman [106-2]; m by Rev. Balzer Hoffman, May 17, 1753, to ROSINA DRESHER [E 172], b Dec. 3, 1714 (?); d July 3, 1794; dan of George and Maria (Beyer) Dresher [64]. No issue. Both buried in Salford Schwenkfelder Cemetery. The tombstone for Rosina Dresher Hoffman states that her age was 70 years and 9 months.

Rev. Christopher Hoffman, born in Saxony, Germany, lived in Lower Salford Twp., Pa. On Nov. 15, 1752, Abraham Wiegner and wife, Susanna, conveyed to Christopher Hoffman, “book-binder,” 83 acres in the present township of Lower Salford, Montg. Co., Pa., owned in 1918 by Abraham L. Der-stine. On May 27, 1791, Christopher Hoffman and wife conveyed the same tract to Abraham Kriebel.

Rev. Christopher Hoffman led a busy life, and was an acceptable and faithful minister of the Schwenkfelders. Many of his sermons are still preserved. No doubt he received his religious training at the hands of his father. Between 1758 and 1760 he copied the “Weiss hymn book.” As a catechist he made a record of the work done by his class. In 1777 he wrote an interesting account of his father’s life and labors, and in 1795 collected and catalogued his writings. In 1764 when the Schwenkfelder school system was established, we find the name of Christopher Hoffman signed for a loan of 20 pounds, and he served as a teacher in “Shippach” for seven years, having attained the age of fifty-five when he began to teach. He also served as trustee and inspector of the schools prior to his career as a teacher. At one time Christopher Hoffman was appealed to by messengers to serve in a certain public office for which he had been chosen, but flatly refused to accept. After the messengers had left, he said to his wife, “Oh, how good it is to be able to remain humble!”

AS AN HYMNOLOGIST

Rev. Christopher Hoffman’s most important contribution to Schwenkfelder hymnology was a manuscript hymn book of 1760. He incorporated in this book the textual revision or corrections of numerous hymns made by Caspar and George Weiss. He recorded about five hundred of these correc­tions by writing the various changes in the margin with his initials. He also preserved by copying many exegeses made by his father. The manuscript appendix, which many copies of the Saur edition contain, is his work. The following was written by the late S. W. Pennypacker:

“This hymn-book of the Schwenck£elders, which maybe said to represent the art of the Middle Ages, extended into the 18th Century and across the Atlantic . . . is the best specimen of their manuscripts known to those familiar with the subject. It was written between 1758 and 1760 in Penna., and was bound here and the clasps and mountings were made here. Christopher Hoffman, who wrote it, came to Penna. at six years of age, so that his art was learned here. It is therefore, except as to the literature, purely a Pennsylvania production. Hoffman was born in 1728 and died Jany. 29, 1804, so that when he undertook this task he was thirty years of age.” [See also Schwenkfelder Hymnology—Seipt, p 89.]

 

1184                              GENEALOGICAL RECORD OF THE SCHWENKFELDER FAMILIES

AS A BOOKBINDER

Christopher Hoffman is probably best remembered as the Schwenkfelder bookbinder. Many manuscript volumes repose on the shelves of the Schwenkfelder Historical Library at Pennsburg, Pa., showing his amazing skill and workmanship. Large folios with board covers, covered with pig skin, decorated with fancy designs, of ttimes with brass corners and brass knobs in the center of the covers, are a tribute to the amazing activity of this farmer, preacher, teacher, compiler, and bookbinder. How he ever found time to accomplish so much work with his crude tools, is the query of the modern student. Large collections of sermons, letters, a folio volume of letters written by imprisoned Schwenkf elders in Silesia copied in 1746, were bound and preserved by him. Truly he led a busy and active life.

While Christopher Hoffman himself left no descendants, we find his sisters, Anna and Rosina, are the ancestors of several hundred families in Montgomery and adjoining counties as well as in many states of the Union.