Chris & Julie Petersen's Genealogy

Unconnected Herzenbergs

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  • Name Unconnected Herzenbergs 
    Gender Male 
    Person ID I3096  Petersen-de Lanskoy
    Last Modified 27 May 2021 

    Children 
     1. Joseph or Jossel Herzenberg,   b. Abt 1750, Pilten (Piltene), Courland, Latvia Find all individuals with events at this location,   d. Abt 1815, Pilten (Piltene), Courland, Latvia Find all individuals with events at this location  (Age ~ 65 years)
     2. Eleazer Herzenberg,   b. , , Latvia Find all individuals with events at this location
     3. Hirsch Herzenberg,   b. Bef 1789, of Leipaja (Libau), Courland, Latvia Find all individuals with events at this location
     4. Hirsch Herzenberg,   b. Abt 1837, of Bauska, Courland, Latvia Find all individuals with events at this location
     5. Levin Herzenberg,   b. of Leipaja (Libau), Courland, Latvia Find all individuals with events at this location
     6. Abraham Herzenberg,   b. Abt 1750, , , Latvia Find all individuals with events at this location
     7. Jacob Herzberg,   b. From 1820 to 1860, , , Latvia Find all individuals with events at this location,   bur. 9 Mar 1912, Kuldiga (Goldingen), Courland, Latvia Find all individuals with events at this location  (Age ~ 92 years)
     8. Aaron Leib Herzenberg,   b. From 1817 to 1818, of Warsaw, Warsaw, Poland Find all individuals with events at this location,   d. 1892, Warsaw, Warsaw, Poland Find all individuals with events at this location  (Age ~ 75 years)
    Last Modified 28 May 2021 
    Family ID F1549  Group Sheet  |  Family Chart

  • Notes 
    • RESEARCH_NOTES:
      1. Independent researcher who had contacted me in early 2015. I did not hire him but include his name for future reference for other Latvian research:
      Mr. Gints Neiburgs
      Riga, Latvia, EU
      deltagints@gmail.com

      2. Variant spellings include Herzenberg, Hercenberg, Hertzenberg, Gertsenberg, Hertzberg, KHertzenberg, Herzberg, etc.

      3. Per email of 17 Jul 2007 from Nina Kossman www.ninakossman.com . Nina is a descendant of Klara/Robert/Joseph/Lemchen/Joseph Herzenberg. Note that Mitau, Courland was part of the tsarist empire, but later it became known as Jelgava, Latvia. Information per a family tree of the Herzenbergs prepared by Nina. She has another tree, a more complete one, which I have not yet seen. Also, she has a very complete tree from Harold Hodes who lives in London, but unfortunately that chart is not computerized; he snail-mailed it to her. This past February she went to Latvia and, besides Riga and Jelgava (where her father and his maternal grandparents were from), she also went to Piltene in Latvia, where our 18th century Herzenbergs lived. The old Jewish cemetery in Piltene is almost all Herzenbergs.

      4. Courland (Kurzeme in Latvian, Kurland in German) is the historically distinct area of modern day Latvia bounded by the Baltic Sea to the west, Lithuania to the south, and the Dvina River (now Daugava) to the North. Its historic capital was Mitau (now Jelgava). It had ice-free Baltic ports with commercial and strategic importance. At its height Courland was a prosperous and cultured German-speaking Duchy. Courland was a separate Gubernia (Province) of the Russian Empire from 1797-1918. 50-60% of the Jews living in Riga just north of Courland had family roots in Courland. The names of the various towns have changed now that the area is part of Latvia (new-old as of early 1900s):
      Aizpute-Hasenpoth
      Jelgava-Mitau
      Kuldiga-Goldingen
      Liepaja-Libau
      Piltene-Pilten
      Talsi-Talsen
      Ventspils-Windau

      5. From book "Jewish Cemeteries in Latvia," by Meyer Meler, (Riga 2006) seen June 2009 at the Museum Jews of Latvia in Riga, Latvia:
      Preface.
      Dedicated to those Jews of Latvia who, fortunate never to have known the Holocaust and were buried in Jewish cemeteries rather than mass graves...
      This book is also an expression of grief about the forgotten Jews of Latvia, who imbued this ground with their sweat and blood. The mission of this book is to remind us that a human being is alive until we cease to remember him or her. This book is a call to remember our ancestors so that our successors - Children, grandchildren, and grand-grand children - know from where they come...
      The first task for Jews who settled in a new place was to rent a building for a synagogue, organized social life (sometimes the process of a formal registration of the community took several years), found Hevra-Kadisha, and find a place for a cemetery.
      The first person in a newly built community usually was not a rabbi but a butcher (shokhet), who, besides his direct duties, also fulfilled the function of religious ministry, and only after getting stronger was the community able to invite a rabbi. On some occasions, one rabbi served several communities.
      The establishment of a cemetery was a tortuous process because of the difficulties with the purchase of real estate (officially, Jews were forbidden from buying property). Therefore, until 1725, the Jews of Riga buried their relatives in Lithuania and Poland...
      Jewish belief does not allow the burial of a holy person near a sinner; therefore, it is customary to select a special area of the cemetery for rabbis, scientists, and outstanding persons. Several cemeteries selected a section for Cohens (usually near the fence). In the New Riga Jewish cemetery (the historical area called Smerlis), not only a section for rabbis was selected but also a section for Children.
      When it became possible to get a piece of land for the cemetery, the burial records were documented in pinkas.
      With the growth of a community, various charitable organizations emerged, as, for example, a hospice for the sick, Bikur-Holim (Sick Attending), as well as so-called mutual credit societies. In the 1920s and 1930s, there were more than 20 charitable organizations in Riga, such as Friends of children, which organized summer vacations for Jewish children all over Latvia; Hohnoses-Kale, a dowry for poor brides; Malish-Arumim (Clothes for the Naked), which provided clothes and footwear to the poor; the ladies committee, which provided Jews in hospitals with kosher food. Other organizations provided wood in the winter, matzos, inexpensive cutlery and so on.
      Special attention was paid to education, and the majority of the Jewish population in Latvia was literate. Boys were studying not only in Heders, but also in elementary schools. It was more or less possible for Jews to graduate from gymnasiums, but to graduate from a university of any kind was possible only for the wealthy Jews and only abroad because of severe restrictions on Jews in higher education in the Russian Empire (of which the territory of Latvia was a part for 200 years).
      In those towns and villages where Jewish inhabitants were the main or major part of the population, Jews usually took part in the local municipality, in fire brigades, and in other significant parts of social life. At the end of the 19th century, along with the ferment of revolutionary social movements, Jews founded the Bund and took active part in this social democratic organization. After the rise of Zionism, Jews of the villages voted for their representatives from among various social strata and political groupings, the Zionists themselves having various factions...
      Jewish small towns and villages had periods of flourishing growth and decline. The number of communities would fluctuate in tandem with railroad development, communities falling and rising with the closing and opening of railroad stations. Jews moved to other places... but the place of cemeteries remained the same. Other reasons for decreased in the number of communities were fire, disease (cemeteries for the victims of cholera were establish in Mitau (Jelgava) and Jugen (Rujena), though it is not known exactly where they were located), and migration. In the 1840s, many Jews moved to the larger cities and to the south of central Russia, and later, they emigrated to the United States, South Africa, and Palestine, though all these migrations occurred before the second World War and the Holocaust.
      The Holocaust is special subject of discussion... During the Nazi occupation, the local authorities gave order to destroy Jewish cemeteries; after the war, in the 1950s, parks were set up on the territory of a number of cemeteries. This fate befell the Old Jewish Cemetery in Riga, which was turned into the Park of the Communist Brigades...
      Historical Introduction:
      Jews in Livland (Latvia) and Kurland, the two principalities on the coast of the Baltic Sea that were incorporated with the Russian empire during the 18th century, comprised the nucleus of Latvian Jewry. Livonia, with the city of Riga, passed to Russia from Sweden by peace treaty in 1721. Kurland, formerly an autonomous duchy, was incorporated into Russian as a province in 1795. Both these provinces were situated outside the Pale of Settlement, and so only those Jews who could prove that they had lived there legally before the provinces became part of Russian were authorized to reside in the region. One-third of Latvian Jewry lived in Latgale, which before 1772 was incorporated within Poland but later was included in the Russian Empire. Being incorporated within Russia, Latgale was administratively added to the Province of Bitebsk (inside the Pale of Settlement), therefore, Jews of Latgale lived in worse circumstances in comparison with Jews of other districts of Latvia, and there were a lot of poor among them differing from Jews of Livland and Kurland, Latgale Jews were affected by Russian Culture and at the same time were very religious, mostly Hassidic. The Jewish population generally increased, since from time to time other Jews were given special 'privileges,' including the right to live outside the Pale of Settlement. Thus, by 1897, the Jewish population had increased to 142,315 (7.4 percent of the total population of Latvia). The integration of Latvian Jews started at the end of the 19th century, when Jews from Latgale began to remove to Riga.
      Before World War I, there were more than 170,000 (according to other sources, up to 190,000) Jews in territories of Latvia (7.4 percent of the total population). During the war years, many of them were expelled to the interior of Russia, while others escaped from the war zone. In 1920, the Jews of Latvia numbered 79,644 (5 percent of the population). By 1925, the Jewish population of Latvia had increased to 95,675, the largest number of Jews during the period of Latvia's existence as an independent state.
      By the mid-19th-century, there were 22, 734 Jews living in Kurland, and the census of 1897 lists 51,169 (7.6 percent of the population). The culture of the Kurland Jews was strongly influenced by German and Lithuanian Jewry.
      On the eve of the Holocaust, there were 93,000 Jews in the country - 43,000 in Riga, 7,000 in Liepaja (Libau), and rest in other communities.
      Immediately following the German invasion, Jews were subjected to persecution by the local population. By the end of the war, more than 90 percent of Latvian Jewry had perished. The Germans occupied Latvia during the first weeks of the German-Soviet war in July 1941. It became a part of the new Reichkommissariat 'Ostland' under the official name "General District of Latvia.' It is estimated that approximately 75,000 Jews fell into Nazi hands. At the instigation of Einsatzbruppen A (action commandos), Latvian auxiliary police carried out a pogrom against the Jews of Riga on July 4, 1941. Almost all synagogues were destroyed, and 400 Jews were killed. By the end of 1941, about 60,000 Latvian Jews had been killed. At the end of the Nazi occupation, there were 4,000 surviving Jews - prisoners of the concentration camp Kaiserwald and other camps outside Riga. These Jews were driven out of the Latvian camps to camps in Germany, where only about 1000 of them survived. At the same time, more than 400 Jews were hidden and saved in Latvia.
      The Jewish Community in Latvia Today.
      Following the defeat of Germany, approximately 3,000 Jewish survivors returned to Latvia. The majority of Jew in the country today, however, are descendants of Jews who came to Latvia from other parts of the Soviet Union after the war. Thus, Russian -speakers dominate the community, In the 1970s, Riga was a major center of Jewish dissident activity. After the collapse of communism and the resurrection of an independent Latvia, restrictions on Jewish life were removed. Today, there are approximately 9,000 Jews in the Country out of a total population of 2.3 million.
      There are synagogues in Riga, Daugavpils, Liepaja, and Rezekne. Most members of the community are non-observant. The Habad movement, however, is active in promoting Jewish observance. There are two Jewish schools in Riga attended by about 500 children who learn also Hebrew.
      As a part of Latvian Jews still did not obtain the Latvian citizenship they cannot exercise some of the civil rights.
      Cemeteries and Jewish Funeral Traditions.
      In Hebrew, a cemetery is called beyt-olam (or beyt-olmin), which means "house of eternity; of beyt-kvarot (house of the grave). Sometimes cemeteries were also called beyt-haym (house of life).
      Jewish cemeteries are our common historical heritage, and some of the gravestones are masterpieces made from granite, sandstone, cast iron, concrete. Symbols and texts on the gravestones show the deceased's relation to the Cohen or Levit families, his or her business, the level of holiness, and so forth. The variation of ohels (small houses) built over the graves of famous persons, the pedestals, and the grave plates made the Jewish cemetery anything but monotonous.
      In 1988, Gedalia Morein, in an article in the Latvian magazine 'Art,' wrote of his research on the tombstones in Jewish cemeteries in Latvia. He learned of the differences in the traditions of making and shaping Jewish tombstones in the various regions of the country. The cemeteries in Latgale, for example, had very simple and ascetic forms of decor, and the most attention was paid to the text, which was in Hebrew or Yiddish. The tombstones in the cemeteries of Kurland, by contrast, had various forms, different text in Hebrew and German - and with an interesting feature: the German text and the dates were based on the Hebrew calendar. There were paintings on the tombstones as well - mostly of different animals, such as lions, elk, wolves, and bears. The animals illustrated the names of the deceased, but they also were heraldic signs. In the heraldic meaning, the lion was the herald of Jude, the elk - of innocence, the snake - of death, the dove - the Jewish nation and woman; grapes symbolized fruitful work and also could symbolize the Jewish nation. The hand, which gave the blessing, was the sign of Cohen; the hands that held the watering can were the sign of the Levites. The candle that burned symbolized the creation of the world, whereas the candle unlit symbolized death. On women's gravestones, menorahs or candles were painted. Tombstones in the form of a broken tree could be seen in all over Latvia, from Ludza to Liepaja.
      In Riga's new Jewish cemetery in Smerli, after the Second World War new tombstones appeared which - along with pictures and paintings of such items as a violin, a key, a brush, or an anchor - characterized the profession of the deceased.
      Mr. Morein wrote that in the 1920s and 1930s, Latvia presented a museum of cemetery tombstones representing Western as well as Eastern tendencies, while demonstrating specific local traits and details that made Latvia cemeteries unique. Fifteen years have passed since Mr. Morein wrote these words, and, while researching for this publication, we were unable to find this uniqueness in Latvia any more. Nevertheless, we were able to find some cemeteries, such as in Kuldiga, where, thanks to the architect Arvils Orins and researchers of the Kuldiga Museum, for wooden tombstones from the local Jewish cemetery were saved. In 1978, the cemetery was slated for destruction, and a park was created, though this project was only partially completed, leaving part of the cemetery and the loveliest of its monuments intact. The unique wooden tombstones were removed to the Kuldiga Museum to ensure their survival - a rare case of conservation in Latvia and the rest of the world.
      From death to funeral.
      According to Jewish mythology, when malah-movet (angel of death) comes for the soul of a human being, he leaves the lifeless body for the living, and their duty is to bury it with honor. Relatives and friends, as well as the society Hevra-Kadisha, are responsible for this obligation.
      The eyes of the deceased are closed and the body laid on the floor, putting the legs together and positioning the hands over the breast. The body is covered with a sheet, and burning candles are put at the head. The candle's light symbolized the holy human soul. All windows must be opened and mirrors in the house are to be covered.
      From the time of death until the funeral, all the deceased's close relatives - father, mother, brother, sister, son daughter, husband, and wife are onen (Hebrew for 'a person in sorrow'). The main responsibility of onen is to organize the funeral a soon as possible, and they are therefore freed from their daily duties. Onen shall refrain from washing, shaving, eating meat, drinking wine, having sex.
      Although it is required that the body be buried on the day of death, this generally is not possible because of the necessity of completing paperwork and waiting of the arrival of relatives. If the deceased has no relatives or close friends, the community takes the responsibility of the memorial service.
      Jews were always buried and never cremated. Halakah interdicts any burial other than interment and particularly cremation. Even though the deceased express the wish to be cremated, he or she had to be buried and the will of God must be done. The cremated remains cannot be buried in the Jewish cemetery, and the Jewish community does not bear any responsibility. Judaism does not allow one to mourn the cremated person. From bygone days the greatest disaster was not to be interred in the cemetery.
      A ceremony of purification (tahara) was required, which allowed burying the body with respect and honor. The ceremony consisted of washing the body, covering it with a sheet (tahrihim), and then preparing for the funeral. A person from the Hevra-Kadisha society washed the body. If a man had died, only men were allowed to prepare his body for the funeral; if a woman had died, only women were allowed to prepare her body. Preparations were usually held in a special room at the cemetery or nearby.
      The teacher of Torah Gamliel from Yavne promulgated a rule that all Jews should be buried in the same clothing (tahrihim) - a simple outfit consisting of a cotton shirt and pants, a special head covering for both men and women, and a tie around the head to keep the jaw closed. The rule on clothing prevented the poor from feeling shame and the wealthy from competing in demonstrations of expensive burial outfits. The clothing had no pockets that would allow placement of things of material worth because the only one real value of a human being is his or her soul. Tahrihim symbolized clarity, simplicity, and human honor. A deceased male should be wrapped in a prayer shawl - known as a tallis - and tzitzit should be cut. The tzitzits are a reminder of the 613 commandments which the living must observe according to the Talmud.
      Jewish wise men counseled that Jews be buried in simple wooden coffins, as expensive coffins would not confer honor and respect. The good works of the person, and not the extravagance of the coffin, spoke to the honor of the deceased.
      A handful of soil left from digging the grave was put in a small sack and placed under the head of the deceased as a pillow. Persons wealthy enough to obtain soil from Israel would place this under the deceased's head and body to emulate burial in Israel.
      The Jews have special rites to cover the eyes of the deceased. At the cemetery in Embute a local inhabitant stated that in some cases when Jews forgot to bring the required symbols with them they bought from the peasants an earthenware bowl, which they broke and put the shard to the eyes of the dead.
      The funeral ceremony started at Beyt-Levayot - the ritual room for farewell, where all the deceased's relatives and friends gathered.
      A representative of Hevra-Kadisha read the appropriate prayers. Before the farewell speeches (hespedim), the close relatives were asked to say goodbye. At this moment, the face of the deceased was revealed only to relatives to affirm the deceased's identity.
      The coffin was taken to the grave on a special litter, and it was considered an honor to help convey the coffin; therefore, the opportunity to carry the litter was given to all who wished to do so. Those who carried the litter would change after several minutes with others. If a man died, Psalm No. 91 was read, but if a woman, then poems from the 31st chapter of the Book of Mishna (the parables of King Solomon) were also read. The representatives of Hevra-Kadisha read the poems. Usually, the funeral procession stopped three times, but in some communities it stopped seven times to recognize the seven days during which the world was created.
      Representatives of the Hevra-Kadisha put the deceased into the grave face up, during which time the mourners say, 'Let him/her rest in peace.' Jewish tradition prohibits putting any items into the grave.
      Close relatives of the deceased (spouse, children, parents) placed soil on the coffin using the right hand: the fingers and thumb of the hand were extended and held together, and the hand, palm down, was put into a loosened mound of soil. The hand was retrieved, and the soil that lay on top of the hand was thrown on top of the coffin. This act was repeated three times by each close relative. Male mourners were required to take the spade and throw soil on the coffin, thus remembering the deceased. The spade was not handed on but stuck into the ground and only then taken up by the next mourner.
      After the grave was covered, the representative of Hevra-Kadisha read the prayer Siduk ha-Din (condolences in light of God's decision). at the end of the ceremony, the mourners read a special Kadish - Kadish Gadol, the great Kadish, that is read only on such occasions. Kadish Gadol is different from other forms of Kadish prayers because it emphasizes the wait until liberation and the renewal of this world and life. The last prayer was El male rahamim (the Merciful Ruler), which is read by the Hevra-Kadisha representative.
      If the burial takes place on the day of the New Moon, half-holiday or holiday when it is allowed to bury, then the interment is made according to the shortened rite.
      In some Jewish communities, including Riga, there is a ritual asking the deceased's forgiveness, which emphasizes respect for him or her. The Hevra-Kadisha representative reads the following to the deceased: 'Everything we have done we have done in your honor in accordance with Jewish tradition in our community. You are released from all obligations. Go and rest in peace and let your fate be determined at the end of days. Be a protector and advocate of your family and friends (with God). Let peace and life be with Israel and us forever and ever. Amen.'
      Flowers should be placed on the grave only at the end of the funeral ceremony. After the funeral ceremony, those present wash their hands, an act symbolizing the old ritual that purifies a living person after contact with the dead. The hands also must be washed after each attendance at the cemetery. No burials take place on Saturday.
      Mourning.
      Mourning is divided into four periods, after which the mourners slowly overcome their pain and returned to normal life:
      Onen (a person in sorrow) - the period from death to the funeral'
      Shiva (seven) - the period of seven days from the funeral;
      Shloshim (thirty) - the period from the eighth after the funeral to the thirtieth day;
      A year after the funeral (only if the mother or father has died).
      After these periods have elapsed, the anniversary of the death is mentioned based on the Jewish calendar.
      Funeral traditions help to find the appropriate link between sorrow and the necessity of returning to normal life. The intensity of mourning slowly subsides day by day.
      Mourning is also expressed by the tearing of one's clothes (criya). This demonstrates pain of loss (avel). Depending on the relationship between the mourner and the deceased, there are rules as to where and how clothing should be torn.
      After the funeral, from the moment the grave is covered, shiva (the first week of mourning) begins. According to Jewish tradition, the main purpose of this period is to bring mourners back to normal life.
      It is important for friends and relatives of the mourners to organize a 'meal of condolence' (seudat havraa). The meal is composed of bread, boiled eggs, or legumes; according to tradition, all items served this day should have a round form, which is a symbol of mourning representing the turnover of life and death. The 'meal of condolence' is a minimal offering to sate hunger. It is not an occasion for sharing memories of the deceased, as this is not in accordance with Jewish tradition.
      During the seven days of shiva, the mourners, with the exception of special circumstances, should not work. Furniture very low to the ground or no furniture is used during this time to remind persons that they are in a mourning state. Shoes are not worn. These days are called nihum avelim (comforting of the mourners).
      Days of attendance. If you are not a close friend or relative, there is not reason to come to express condolences earlier than two days after the funeral.
      What to bring. In several communities, mostly Sephardim, it is required that food be brought, but this not customary among Ashkenzaim. If something edible is brought, it should be in single-use dishes. In all Jewish communities, it is inappropriate to bring flowers, as they are symbols of celebration.
      What to say. Mourners may feel awkward, not knowing what to say and fearing they might somehow be impolite. There are rules that are helpful: mourners do not greet their hosts at the entrance but come in and sit down silently to share the pain of the mourners. The door is usually open to avoid greetings and attracting attention. Mourners should not start the conversation. In general, there is no need to speak a great deal; condolences are not expressed in words as much as by attendance.
      The period from the seventh day after the funeral (the end of shiva) until the thirtieth day after the funeral is the second state of mourning for the relativ3es, called shloshim (thirty). If shloshim occurs during one of the feasts - Pesah, Shavuot, Rosh-ha Shana, Yom-Kipur, or Sukkot - then shloshim comes to an end.
      At the end of shloshim, the family goes to the cemetery. On this day, a gravestone should be erected (sometimes gravestones are put up a year after the funeral).
      The mourning period lasting a year is allowed only when mourning for parents. Usually during this time there is abstention from attending weddings or other celebrations. During the eleventh month after the funeral, relatives of the deceased shall read the Kadish.
      Every year, according to the Jewish calendar, relatives commemorate the day of death (Yiddish Yor-Tzayt). On the day prior to the anniversary, before sunset, relatives burn a candle (nemeshame), which should burn during the following day. If possible, relatives go to the cemetery to read a prayer.
      The days of Yom-Kipur, the seventh day of Pesah, Shavuot and Shmini-Atzeret also are days of commemoration. In the mornings on these days, Iskor (Commemoration of the dead) is read in synagogues between reading of the Torah and Musat (bringing of offerings).
      We hope the reader will understand that this publication about Jewish burial customs is informative only. The Hevra-Kadisha alone may take responsibility for burials in accordance with the above mentioned Jewish laws and local customs."
      A. Pilten (Piltene):
      "This cemetery (one of the oldest Jewish cemeteries in Latvia) was established at the beginning of the 18th century. Although the cemetery has survived in poor condition, it is regularly maintained because of its historical value.
      In 1799, a decree of the Senate of Russia noted that Jews had been living in Pilten for 200 years. If Jews were forbidden to live in the cities of the Kurland Duchy by a law of 1561, then in Piltene at that time, which was part of the Piltene district subject directly to the king of Poland. Jews had permission not only live and trade in the town, but were also in 1570 given civil rights equal to those of other citizens and the opportunity to buy real estate. The Jewish community of Pilten was founded in 1708, and a synagogue was opened at this time. However, due to the rapid development of Hazenpoth (Aizpute), the community of Pilten fell into decline and enjoyed a renaissance only in 1805. At that time, Jews mostly lived in rural areas: in 1792, only 896 out of 4581 Jewish men in Kurland lived in towns. In 1935, there were only 45 Jews in Pilten (6.1 percent of the population).
      Among the famous Jews of Pilten was tsadik Alighu (died 1815). From 1805, Rabbi Reuben Yehoshua Zelig Ashkenazy is mentioned in the chronicles. The rabbi of the town was Dov Ber Hirsh until 1850 and then Joseph Herzberg (until 1855), then Menachem Mendel Israelson (until 1859) and others. Due to a sharp decrease in the numbers of Jews in Pilten, the Jewish community was served by rabbi from Ventspils - Dr. Isaak Faitelberg and Efraim Samunov. The last rabbi in Pilten was Rubin Rubinstein.
      Location of the cemetery: the suburbs of Piltene (211 km from Riga; 22 km from Ventspils), 31/33 J. Matera Street (3 km from the town center)."
      B. Tuckum (Tukums): "The first official burial of Jews in Tuckum occurred in 1799; however some information suggests that burials here started in 1753. The Hevra-Kadisha society was founded in 1765. Today, the cemetery occupies 1.6 hectares and is divided into old, middle, and new sections. The last burials took place in 1973. The Jewish community in Tuckum was formed in 1765 and was officially registered in 1801. In 1800, 255 Jews lived in the town; in 1850, there were 2887 (47 percent of the inhabitants). In the second half of the 19th century, Jews came to Tuckum from Lithuania, but as they did not have the right to settle here, they were removed from the town. In 1865, a fire destroyed the synagogue, and 28 Jewish families were made homeless. After the First World War, 597 Jews lived in Tuckum; in 1935, there were 953 (11.7 percent of the inhabitants. Today, only five Jews live here. From 1813 to 1941, the rabbis of Tukums were from the Lihtenstein family (the last rabbi from this family perished in the Holocaust); the Kopenhagen family produced several well known doctors; the Ferber, Blumenfeld, and Herzenberg families produced a series of social activists and philanthropists who contributed a great deal to the development of the town.
      Location of the cemetery; Tukums (63 km from Riga), at the end of Klusa Street.
      C. Jelgava (Mitau):
      "The cemetery was established in 1729 when Isaak bar Ieguda received from the Duke of Kurland permission to found a Hevra-Kadisha society. In 1825, a site was purchased with money from the Borkum brothers for expansion of the cemetery, and in 1926, the city allocated ground for further expansion of the cemetery. In 1831, after a cholera epidemic in Mitau, a special cholera cemetery was established, where Rabbi Efraim Jacobson and his pupil Yehuda Karp were buried. The exact location of this cemetery is not known.
      The Jewish community in Mitau was formed at the beginning of the 18th century. Many Jewish scholars, rabbis, and other well known individuals are buried in the cemetery that remains, including Simon Blumenfeld - the calligrapher who, according to legend, wrote for Pope Pius VII the entire text of the Torah on a sheet of paper that was rolled up and passed through a signet ring, for which the calligrapher received a diamond ring in return. He worked both for the Russian and Prussian emperors as well as many other famous persons. In 1775, the following persons lived in Mitau - the philosopher Markus Herz, the pupil of educator Moisey Mendelson; the wrier and historian Reuben Wunderbar, who wrote a history of the Jews of Livland and Kurland and was the official translator of the provincial government, well known publicist Solomon Pucher, who became state rabbi in 1859; the family of Rabbis Nurok - Tsvi Hersh Nurok (died 1912), his sons Mordechay and Aaron. In 1935, 2039 Jews lived in Jelgava (6 percent of the population). The last rabbi was the distinguished historian Leon (Levy) Ovchinsky (perished in the Holocaust.)
      Location of the cemetery: Jelgava (40 km from Riga), 1 Miera Street."

      6. From a display at the Jewish History Museum in Riga, Latvia which I visited Jun 2009: "The first Jewish settlers arrived in Latvia in the middle of the 16th century in the area of Piltene. In 1570 they acquired full civic rights, were allowed to have real property and to build synagogues. In 1797 the Jew Euchel was elected to Aizpute's towncouncil, became an alderman and member of the towncourt."

      7. From a history book of Jewish synagogues in the Jewish History Museum in Riga, Latvia which I visited Jun 2009.
      A. It has a photo of the Piltene Synagogue and the following comment: "Piltene (Pilten) - a town in the Ventspils district. First mentioned in 1234, granted the status of a town in 1557. The information concerning Jewish settlers dates back to the 16th-17th centuries. The synagogue (one of the oldest in Courland) was mentioned in 1708. Population in 1935: 737 citizens including 45 Jews. Synagogue at 5, Sinagogas St., a stone building, constructed in 1850, reconstructed in 1925, 38 registered community members. Rabbi: Ephraim Samunov."
      B. It has the following comment: "Jelgava (Mitau) - a district town in the Zemgale province. first mentioned in 1265, a township since 1345, granted the status of a town in 1573. the Jewish community was formed at the beginning of the 18th century and was one of the oldest and larges in the 19th century. Population in 1935: 34,099 citizens including 2,039 Jews.
      The first Synagogue of Kalman Borkum was constructed in 1784, rebuilt in 1874 by Friedlieb and was renamed Friedlieb's Synagogue at 1 Dika St., a wooden building, reconstructed in 1922-1934, 208 registered community members.
      Salzman's Synagogue at 11 Viestura St., a wooden building, constructed in 1830, reconstructed in 1936. 52 registered community members.
      The Great Synagogue at 1 Udens St., a brick building, constructed in 1860, reconstructed in 1934-1939. 671 registered community members.
      The House of Prayer of Chassidim at 4 K. Barona St., constructed in 1919. 58 registered community members.
      Rabbis: Leon Orvchinsky, Yossel Levitin.
      Ritual slaughterers: Simon Blumson, Elias Yuter, Gutman Melamed.
      Cantors: Morduch Sherenzon, Jacob Yoffe."

      8. Website of Peter Bruce Herzenberg of London, England (since relocated to South Africa). Website is no longer functioning as of 7 Aug 2007. Copies of his data from website in my possession.
      A. Brief Chronology of Major Historical Events in Latvia:
      Date Event
      900 ce Three Baltic tribes akin to Slavs, Latgals, Zengals and Kurs - occupied the present Latvia.
      1200-1400 Latvia was ruled by Teutonic Knights and the country became the so-called 'Battleground for Heathen Souls' as these Knights led the vanguard of Christian Imperialism over Europe in the Middle Ages.
      1480 Battle of Grunewald in which the combined forces of Russia, Poland and Lithuania routed the Teutonic Knights.
      1500 Latvia became part of the Hanseatic League.
      1561 Latvia was subjected to a recurrent struggle for control between Germany, Russian and Swedish forces.
      1625 Libau was founded.
      1721 Peter the Great's victory over Sweden allowed Russia to seize control of the Baltic Estates.
      1795 Kurland fell to Russia: a century of serfdom ensued for the Baltic peasants.
      1881 The railway line between Libau and Romney was completed.
      1899 Riga led a revolt against the Tsar.
      1914 World War I erupted.
      1918 Germany occupied Latvia; Latvia proclaimed its independence.
      1934 Ulmanish with his Aizsargi overthrew the Social Democratic government and established a Fascist dictatorship.
      1939 Outbreak of World War II
      1941 The Wehrmacht occupied Latvia.
      1945 The Red army liberated Latvia.
      1991 Latvia regained its independence.

      B. "The Herzenbergs of Piltene and Liepeja," by Len Yodaiken (in Israel), June 1999, Excerpt From: Preface
      "In presenting this family tree of the well known Herzenberg family of Kurland, I would like to pay tribute to all those members of the family who have maintained the family traditions and researched its roots. In particular I must mention Leonardo Herzenberg for his research and analyses of his father's memoirs, Gail Herzenberg who had kept detailed records of her own branch, Peter Herzenberg who has made a superb attempt to gather all the material and make some sort of order out of it. Last but not least, the family should pay thanks to Mr Harold Hodes of London who has initiated and patronised this project. The research of Alexandrs Feigmanis in Riga who has ferreted out many useful records in the Archives of Latvia has been the basis for this essay.
      Initially the impression was that the Herzenbergs were one unified family, but as time progressed it became apparent, as other branches and families popped up in many different locations, that the task of unifying them all at this point was indeed a daunting one and that possibly many more months or even years of research are required in order to amalgamate, at least, the majority of individuals found. I therefore do not pretend that this is either a comprehensive or definitive work on the family, but rather a basis for future expansion, should some member of the family take it upon himself [or herself], that challenge.
      An attempt has been made to bring the known branches of the family up to date at least to the turn of the 20th century adding in all those later generations who were easily accessible after that date. Without having made a universal search we can point out that there were branches of the Herzenberg family in Russia proper, Estonia, Serbia, Rumania, Canada and the USA to mention a few that have come to light.
      Something else which should be undertaken by a member of the family is the assembling of a historical biography of the family. This so that the younger members of the family can have access to their own history and thereby establishing their own identity, both as Herzenbergs and as Jews. Leonardo's father, Robert [in his] memoirs represents a wonderful basis for such an undertaking.
      In the 20th century we tend to think of the origins of the family to have been in Latvia, but 20th century Latvia is made up of three provinces of the Tzarist Russian Empire, namely the Duchy of Kurland, Livonia and Semigalia. Kurland had historic ties with Germany throughout history, having originally been founded by the Order of Teutonic Knights and it remained culturally tied to Germany well into this century. This was also true of the Jewish Community which followed the German Jewish "Enlightenment" movement. Livonia was ruled for many years by the Livonian knights and fell into the Swedish sphere of influence, but this was mainly felt in Northern Livonia which is today part of Estonia. The area of Livonia and Semigalia in which the Jews lived came equally under German influence and that of Rabbinic Lithuania. This difference, to some extent expresses itself in the division of the Herzenberg family."

      C. "Jews in Piltene," Yevreyskays encklopedia, St. Petersburg, 1910, vol.XII, page 516, vol.IX, page 926, 927:
      "In the old chronicles in Germany, there is mention that in 1350 a Jew named Moses was accused of poisoning wells during the great plague in Piltene. The first sure mention about Jews settling in the town was at the start of 16th (XVI) century, when the bishop of Piltene district, Johann von Munhaussen, invited Jewish merchants from western Europe to settle. At the end of the century, Jews had the right to live in the city and to buy immovable property, as well as the right of citizenship.
      From 1561 until 1819 the district of Piltene was like a separate state inside the Duchy of Courlande, also there, the laws about Jews were different and more tolerant than in the rest of Courlande.
      However, in 1717 a decree to expel Jews was approved by landtag - Christian merchants seeing in Jews, competitors in trade and crafts. Noblemen were more favourably disposed to them, because they paid good taxes. By the middle of the 18th (XVII) century, Jews continued to live in Courlande and brothers Osaya and Hirsch Kahn were appointed as tax inspectors of the Jewish population.
      In Piltene 1798, there lived 293 Jewish men.
      In Piltene 1835, there lived 1709 Jewish people, of both sexes.
      In Piltene 1897, there lived 1509 inhabitants, among them 629 Jews.
      In Piltene 1910, there was a Jewish school for boys."

      9. Website of Peter Bruce Herzenberg of London, England (since relocated to South Africa). Website is no longer functioning as of 7 Aug 2007. Copies of his data from website in my possession. He indicates references by codes, which pertain to the original source and file held in his database. I have no key to the sources; however, he lists the main researchers and their contributions in the following lengthy report which I include in full as follows:
      "RESEARCH: The TASK of FINDING The HerzenbergS
      No easy matter, especially when plagues and wars have scattered the survivors so far and wide. With over a century of separation between most of the families and scant records of our forefathers on which to proceed, we have endeavoured to bridge the gap.
      ASSEMBLING The INFORMATION
      Initially there were three main sources of information from within the family. Firstly, Robert Herzenberg recorded his grandparents and parents generation in Libau, Latvia and passed this down to his son Leonardo. This forms the main trunk of the tree. Secondly, Gabriel William Herzenberg recorded his parents generation and passed this down to his children, Gail & Berl Herzenberg. Then, first cousins Winston and Peter Herzenberg assembled the South African Herzenbergs in the mid-nineties. Through the introduction of the Internet, Peter contacted Leonardo and found out that Harold Hodes had commissioned a search into the Hodes/Herzenberg tree in Latvia, with researcher Aleksandrs Feigmanis having supplied what information existed there. A meeting of Harold, Hazel (his sister), Gail and Peter occurred in London on April 10, 1999. This reunion brought together the three branches of the family for the first time in over a century. See photos...
      Harold Hodes then engaged a professional genealogist, Len Yodaiken in Israel to undertake the task to putting all the pieces together. In the meantime, Peter Herzenberg with the help of distant relatives as far afield as South Africa, Australia, Germany, USA and Canada located many of the missing branches.
      The record is far from complete and the project, ongoing...
      CONTRIBUTORS
      We acknowledge and thank all who have contributed in a professional capacity, or as voluntary researchers and financially, to make this project possible. Particularly, Harold Hodes who has generously sponsored the first full genealogy of the Herzenbergs of Libau under the professional guidance of Len Yodaiken, a genealogist in Israel. The main body of the records and in giving order to our tree remains much of Len's contribution; he contributed about a third of the names.
      A special thank you to Leonardo Herzenberg, who created the first Herzenberg Web Site, and has given permission for us to use his father, Robert Herzenberg's memoirs. Importantly, from his site Leonardo has contributed to at least a third of the names, hence providing the nucleus on which this tree has been built. On this Web site you will also find further reminisces from Leonardo's father with splendid accounts of daily life in Kurland (Courland), Latvia. See e-mail address below.
      Further credit must be apportioned to Aleksandrs Feigmanis, a professional researcher in Latvia, Gail Herzenberg, Michael Phillips (married to Paula Herzenberg) and the Late Winston Herzenberg, all of whom have contributed much to the current records.
      Importantly, two other family members need a special thank you from us all. Namely, Leonardo Herzenberg's father, Robert, who has left us a priceless record in his reminisces, recording the names within the text. Then Gail and Berl Herzenberg's father, Gabriel, who had the foresight to also leave a record of his family and descendants.
      Lastly, I am indebted to the many family members who have contributed so generously and given voluntarily and freely of their time. Between us, we have contributed the other third of names.
      MAIN RESEARCHERS in 1999
      Hodes, Harold, 106 Brim Hill, London, N2 0EY, United Kingdom Tel +44 181 883 5464 hh@Bloem.demon.co.uk Harold graciously sponsored the research under-taken by Feigmanis and later, Len Yodaiken. He also contributed much in the way of personal records.
      Yodaiken, Len, Professional genealogical researcher: Fax: 00972 6691 4947 Shoshly@canaan.co.il - Kibbutz Kfar, Hanasai, Galil, Elion, Israel, 12305. Unstinting and generally irritated by my many questions, Len produced a superb record of many of the European Herzenbergs.
      Feigmanis, Aleksandrs, Grestes 2-12 LV-1021, Riga, Latvia. Tel 371-7246893 aleksgen@mailcity.com Professional genealogical researcher: He recorded many of the early generations on which the foundation of the tree is now built.
      Herzenberg, Leonardo, 1700 E. 56th St # 2707, Chicago, Illinois, USA Tel 773-995.7072 herzenberg@computer.org Leonardo's tree is an invaluable tool with a vast amount of information which shows one main trunk/branch. To my knowledge, he is the first family member to have attempted this task in such detail. Without his records these pages would be bleak indeed.
      Richard Lee (Rick) Hertzenberg, Rhertzy@aol.com The Nordic Hertzenbergs. Rick has put together his family tree and an example of dedication. If a tie exists between the families it must be Michael's generation or earlier and beyond any known records. We are pleased to have his consent to include his tree here, for those interested in the surname or unsure of which family they possibly fit into. A more detailed tree is available at his site, mentioned below.
      Herzenberg Peter, 41, Goodwin Close, London, SE14 3TR UK Tel +00 171 2318511 Email: access.amp@virgin.net. [Note that Peter moved to South Africa in the early 2000s and has since discontinued the tree from which this report came.] This tree was possible only with all the hard work of those above and a lot of help from our relatives below...
      OTHER CONTRIBUTORS
      Berl Herzenberg - Deborah Herzenberg - Erwin Herzenberg - Gail Herzenberg - Gerald Herzenberg - Hirsch Jocum Dr - Howard Herzenberg - Irwin Herzenberg - Jerry Herzenberg - Joseph Herzenberg - Leonard A Herzenberg - Leonardo Herzenberg - Mary Herzenberg - Mike Phillips - Rita Cohen - Ruth Herzenberg - Shari Odenheimer - Winston Herzenberg...
      OriginS of OUR SURNAME!
      The surname Herzenberg was given to our Jewish forefathers probably in the mid-seventeenth century by the authorities who wished to keep a track of the population, as prior to this period, surnames were not commonplace. The first surviving population census we have on record is 1811, hence the Herzenbergs living in Kurland prior to this event, for roughly a century and half, or at least a few generations of whom we have absolutely no records, and remain unaccounted for in our family tree. If there were earlier public census' then we are not aware of them. Fortunately although scant, records have survived by way of documents and family recollections. Gravesides in Libau, Riga and other towns have produced numerous names, but still, this tree is far from a complete when considering the many minor towns and villages as yet, not researched. This accounts for why there are a few dismembered branches in our tree.
      Regardless, we have built a formidable array of family members prior to 1811, and therefore can account for most persons throughout the 1700 century.
      Of course, while we enjoy a preoccupation with the surname, we should not lose sight of the fact past generations of our forefathers came from the south: the exodus from Egypt, along the north Africa Coast though countries such as Libya, Tunisia and finally crossed into Europe via Spain. Driven out from there in............during the ........ when many Jews were burnt ..........., they settled across the fertile plains of mid-Europe. Again, driven from France they turned yet once more northwards. Then again a migrated further north, away from the many unfriendly Europe principalities during the 1400 to 1600 century, settling in countries like Kurland where they were well received. They were yet to acquire a surname.
      It seems the authorities must have looked favourably on our forefathers, because the tendency was, if the did not like the individuals concerned, they acquired unfavourable names. There has been much speculation as to the actual origin of the Herzenberg name, meaning 'Heart of the Mountain'. It is clearly a German word and in Hebrew, translates to Levihar. These have ranged from being named after a locality, a deer, to acquiring the name of a highly respected German family, which did exist. Whatever the facts, in truth, we just do not know.
      The records show that dependant on where, or the nationality of the writer, the name was recorded in either German or Russian; often showing slight variations in spelling for the same individual, as:
      Herzenberg - Hertzenberg - Hercenberg - Hercenbergs - - Hertcenberg - Hertsenberg
      Sometimes, (possibly) erroneously as Herzberg or Hertzberg, which seems to be an entirely different family. It is worth noting here that in 1815 Census the records show Eliahu b. Jossel, the Rabbi (1) at Pesach, was recorded as Hertzberg and his son Jossel b. Eliahiu as Herzenberg, the Rabbi (2) at Piltene.
      [If you are a Herzenberg, then you will know how many times your name has been misspelt in your lifetime. My favourite to date is in the current London telephone directory where the erroneous entry reads Herverdenberg.]
      In Russian the 'z' is substituted for a 'c'.
      Clearly the early Herzenbergs did not stay in one location, namely: Kurland(Latvia). They spread outwards, to Lithuania, Estonia, Russia, Poland, Germany, France and Sweden. These being the countries where we have established their presence. The Nordic family of Hertzenbergs record shows Michael as the first in their line. He may well have been one of our descendants. Today their family are Nordic and of the Lutheran religion. In Estonia there were families that were very prominent in the Estonia navy through the 1700s. While their names suggest a Jewish origin, clearly at that time they were Christians. A branch of German Herzenbergs appears around 18....
      Political events have had much to do with determining our future. The pogroms and hardships before the turn of the 1800/1900 century saw a number of Herzenbergs depart for the New World. Later, WW1 saw others leave Europe. The threat of WW2 saw an exodus from Latvia with a number finding their way to Bolivia, South Africa and as far afield as Australia. Few Holocaust survivors found their way to these new lands. When you read actual names of our family who were led out into Riga and Libau forests and shot, it brings it all tragically home.
      Today, we have many orthodox or progressive Jewish families still in the tree, whilst others no longer practice Judaism. Many Herzenberg men and women have married others of different faiths.
      For the future...we remain a family, all proud of our heritage and our name.
      EXCERPTS from A LETTER from LEN YODAIKEN To The Family.
      The Jewish Historical events of the early 19th century.
      It would appear that the Herzenbergs started off as being an orthodox Jewish family in a homogeneous Baltic World (called Litvaks or Misnagdim) as distinct from Poland-Hungary who were largely Hassidim the latter was a break that went back to the 18th century. At the beginning of the 19th century in Germany a movement called the Enlightenment (Haskala) Movement started with a philosophy expounded by Rabbi Moses Mendelsohn, the grandfather of Felix the composer. This very simply said that a Jew could be observant in his own home and lead a full Jewish life there whilst in the outside world he could mingle with, dress like and adopt some of the culture of his host nation. Kurland was very influenced by everything German and so were many of its Jews. I believe that this was the initial cause of the distancing of the two parts of the family. Harold's family with its Rabbis married into Lithuanian families - Idelson, Hodes etc. To the Lithuanian Jews the Enlightenment movement was a move to assimilation and was therefore anathema to them. Leonardo's family appears to have followed the German school with many German names and German as distinct from Yiddish as a household language.
      Names and naming practices.
      Jews in Eastern Europe usually had at least two and often 3 names. Their Hebrew name, Osher (Asher), Eleazer, Arye etc. were used often in combination with their Yiddish names in the synagogue and on their tombstones. Their Yiddish names, Lemchen, Leiser, Leib etc. were used in their daily activities and often with the authorities until such time as they adopted civil names largely as a result of the above mentioned process. Then names such as Ludwig, Leopold, William etc. appeared. A Jewish child was called after a deceased grandparent, firstly paternal, if the paternal grandparent was still living or if he/she was the second child they were then called after the maternal grandparent - then followed great grandparents uncles etc. This is the basis for extrapolation. To carry it a little further.
      In the synagogue you were called up to the Torah by your own name and your patronymic that is your father's name. Likewise on a tombstone in Hebrew is inscribed the name of the deceased as well as his patronymic.
      All this makes for a tremendous tool for Jewish Genealogy.
      Extrapolation.
      We obviously don't start our families at Adam and Eve, but chose a starting point from which we have solid information. In the case of the Herzenbergs the starting point is the family information that Alexandrs Feigmanis found in the Censuses from 1811 and 1815. from 1811 we have Eliahu the son of Joseph b. 1771, from 1815 we have Lemchen the son of Joseph b. 1772. Also from 1815 we have Levin (Leib) son of Lemchen b. 1798. As a generation is usually considered to be between 25 and 30 years on average the latter Lemchen (the father) would have been born around 1768 - 1773. My conclusion was that both Lemchens were called after a common grandfather and made him the apex of the family. Working on this basis you realise very quickly that the earlier you go, the smaller the range of names there were in the family. As new wives come into the family so more names are added. So if for example I take the name Hirsh or Tvi Hirsh. We find that he is the son of Rebecca Idelson Herzenberg and I have found a contemporary Idelson family whose patriarch was Tvi Hirsh thus accounting for the entrance of that name into the family. I suspect that William Gabriel came into Gail's family in a similar manner. It would be interesting to have his Jewish name.
      To look for connections between the civil names is not as productive as there are no defined connections if you do not know the parent's name..
      Information is the US Social Security Death Records.
      They have listed over 30 Herzenberg entries, a few of whom I have identified. For the sum of $7 they will give you the contents of the Social Security application forms which include the names and maiden name of the deceased's parents. These in turn may tie a few branches together. They also give the place of death so that it is possible to find the Jewish cemetery nearby in which they were buried.
      WHAT'S IN A NAME!
      IDENTIFYING GERMAN NAMES - Taken from an unknown WWW site
      If you know a little German, you will be able to recognise names more easily; however, if you do not know German there are a number of clues to look for.
      Look for names which begin with sch, the consonant cluster and sound represented in English by sh, like in shoe: Schaefer (Schafer, Schaeffer, Schaffer, Shaffer), Schlitz, Schluter, Schmid (Schmidt, Schmitt, Schmitz), Schneider, Schrader, Schroeder, Schul(t)z (Schulz, Shulz), Schumacher, Schu(h)mann, and Schwar(t)z.
      Look for names with ue (ü), oe (ö), indicating umlauts; beginning with Kn: Knopf, Knecht, Knefler, Kno(e)del; beginning with Pf: Pflaume, Pfrommer, Pfister, Pfizer; beginning with Str: Stroh.
      Names with ei are mostly German (but not all): Reichmann, Reimann, Reimers, Eisenhower, Heilemann, Klein, Weimer, Weiss.
      Neu is German for new: Neuman(n), Neuberger, Nieman(n), Nauman(n).
      If a name ends in -mann, -burg, -berg, -lich, -stein, or -t(h)al, it is a likely indication that the name is German. But in certain settlement areas, these endings could also refer to Swedish and Russian Jewish backgrounds. There are German place names ending in -burg (castle), -bruck (bridge), -furt (ford), -berg (mountain), -reuth, -rode (clearing in woods).
      Many German names have their roots in the Germanic middle ages. The process of forming family names began around the year 1100 and extended through 1600. All social classes and demographic strata aided in the development of names. ENTRY (Rufnamen) identified specific persons. Over time the first name began to be applied to the bearer's whole family. At first through verbal usage, family names (Familiennamen) were later fixed through writing. Until the 17th century, first names played a more important role. In East Friesland, family names originated the latest.
      The earliest family names derived from the ENTRY (Patronym). Later ENTRY. If a person of family migrated from one place to another they were identified by ENTRY. Of more recent origin are ENTRY, ENTRY. These names comprise the largest group and the most easily recognizable, for they tell what the first bearer did for a living. Another group are ENTRY. Finally, there are ENTRY; the age old division in tribes and regions (low German, middle German and upper German) is often reflected in names. For non-German speakers they are at first hard to "localize." Names from along the Dutch border, and some of the names from Northern Germany, sound much like Dutch or English names, respectively.
      FIRST NAMES
      Names in blue appear in the Herzenberg Tree
      Old Germanic First Names (and their short forms)
      Masculine: Albert, Albrecht, Armin, Arno, Benno, Bernd, Bernhard, Berthold, Bruno, Burkhard, Daniel, Detlev, Dieter, Dietmar, Dirk, Eberhard, Edmund, Erik, Ernst, Erwin, Ewald, Ferdinand, Frank, Freddi(y), Friedrich, Friedl, Fritz, Gerhard, Gu(ü)nt(h)er, Hagen, Harald, Hartmut, Heiko, Heinrich, Heinz, Helge, Helmut, Hendrik, Henning, Herbert, Hermann, Holger, Horst, Hubert, Hugo, Ingo, Karl, Karl-Heinz, Konrad, Kurt, Lothar, Ludwig, Lutz, Manfred, Meinhard, Olaf, Oskar, Otto, Rainer, Ralf, Reinhard, Richard, Robert, Roland, Rolf, Rudolf, Rudi, Rüdiger, Siegfried, Sven, Thorsten, Udo, Ulrich, Uwe, Volker, Volkmar, Walter, Wernher, Wilhelm, Willi, Wolf, Wolfgang, Wulf
      Feminine: Adele, Astrid, Berta, Birgit, Brigitte, Brunhilde, Carla, Carola, Carolin, Dagmar, Dora, Doris, Edith, Elfrieda, Elisabeth, Elke, Elsa, Erika, Eva, Eva-Maria, Friedrike, Friedl, Gertrud(e), Gisela, Gudrun, Hedwig, Heidi, heike, Helga, Helge, Hilde, Hulda, Inge, Ingrid, Isolde, Liebgard, Mathilde, Mechthild, Sieglinde, Sigrid, Ute, Walburga.
      German first names and short forms derived from biblical names, Latin, Greek or other:
      Masculine: Achim, Adrian, Alex, Ali, Alois, Andreas, Anton, August, Axel, Benjamin, Bjorn, Christian, Christoph, Clemens, Dagobert, Daniel, Emil, Eugen, Felix, Florian, Franz, Georg, Gustav, Hannes, Hans, Hans-Jörg, Hans-Peter, Jakob, Jam, Jens, Joachim, Jochen, Jörg, Johannes, Johann, Josef, Julian, Jürgen, Kai, Kai-Olaf, Karsten, Klaus, Leopold, Leo, Lorenz, Lukas, Markus, Martin, Matthias, Maximilian, Max, Michael, Moritz, Nikolaus, Paul, Peter, Philipp, Sebastian, Sepp, Stefan, Theo, Thomas, Tobias, Viktor, Xaver
      Feminine: Alexandra, Andrea, Angelika, Anna, Aneliese, Annemarie, Barbara, Bärbel, Beate, Catharina, Charlotte, Christa, Christel, Christiane, Christine, Cornelia, Daniela, Dor, Doris, Elisabeth, Elsa, Eva, Eva-Marie, Franziska, Gabi, Gabrielle, Brete, Grete, Gretchen, Hannelore, Helene, Ilse, Inge, Irene, Johanna, Julia, Juliana, Jutta, Karin, Käthe, Kathrin, Krista, Laura, Lena, Liesl, Lieselotte, Lotte, Luise, Margot, Maria, Marianne, Margarethe, Marike, Renate, Rita, Rosamunde, Rosamarie, Ruth, Sabine, Sandra, Sara, Sofia, Stefanie, Steffi, Susanne, Susi, Thea, Therese, Trixi, Ulla, Ulrike, Ursula, Uschi, Valerie, Vera, Veronika.
      Family names derived from first name of first bearer: Albrecht (Albright), Eberhard(t), Georg(e), Lorenz, Ott(o), Paul(us), Reinhard, Thomas, Werner.
      Dating back to the old Germanic world: Albrecht (Albright), Die(d)trich, Gu(ü)nther, Hagen, Hildebrandt, Hillenbrand, Oswald, Siegfried (Seyfried). Short forms: Dietrich-Dietz, Friedrich-Fritz, Konrad-Kunz (Koons), Heinrich-Hinz, Ludwig-Lutz.
      Names of saints: Benjamin, Daniel, Lukas, Matthias, Matthäus, Paulus, Ruprecht, Nikolaus.
      Names derived from the place of dwelling and location of the homestead: Zumwald - at the forest; Kaltenbach - cold creek; Waldschmidt - smith at/in the woods. Meer - from the sea, ocean; Borg (northern German) or Burg - from or near a fortified castle; Bullwinkel - corner where bulls are kept; Adler (zum Adler) - eagle, may have derived from a house name; Rabe - crow.
      The place a person came from: Battenberg (Mountbatten), Battenfeld; Cullen from Koeln/Cologne; Dannenberg, town of Dannenberg - pine-tree covered mountain, name of three places in Germany; Dresdner from Dresden; Halpern or Halperin - one who came from Heilbronn in Württemberg; Mel(t)zer - can be a brewer or a person who came from Meltz; Berlin, Klutz and Lowenthal - place names in Germany; Silberg - two place names in Germany; Stein - numerous villages in German-speaking countries; stone, rock, marker; Sternberg - ten places in Germany; Shapiro, Shapira, Shapero, Shapera - one from Spyer, in the middle ages spelled Spira, and by Jews spelled Shapira; Pollack - one who came from Poland; Frank - from Franconia; Rockower, Rockow - ow is frequent and only in the low lands of Germany; Schlesinger - one who came from Silesia or Schleusingen in Thuringia; Schwei(t)zer - person from Switzerland, but also a dairyman.
      Names derived from the vocation of profession of first bearer: Arzt - doctor; Bader - barber; Bauer - farmer; Bauman(n) - builder; Becker - baker; Brenner - distiller; Brauer, Breuer - brewer, brower, brewster; Eisenhauer, Eisenhower - iron cutter, miner; Fa(e)rber - dyemaker, painter; Fischer - fisher; Fleischer - butcher; Gebauer - peasant or tiller of the field; Gerber - tanner; Kaiser - Emperor; Kellerman - worker or dweller in a wine cellar or tavern; Kessler - coppersmith, one who sold or made cettles; Kramer - merchant; Kreisler, Kreusler - from curly, also spinning top; Krieg, Krieger - war, warrior, in Yiddish could mean tavern keeper; Ku(e)ster - sexton, Ku(e)nstler - artist or skilled artisan; Lederer, Lederman(n) - leather maker, tanner; Lehrer - teacher; Lesser - custodian of a forest, game keeper; Lichtermann - one who lit lamps, lamplighter; Lichtman - candle maker; Maurer - stone mason; Mehler (Mahler) - painter; Mehlinger, Mehlman(n), Melman - one who works with flour; Metzger - butcher; Mu(e)ller - miller; Nachtman(n) - night watchman; Pfannenschmidt - maker of pots and pans; Postman(n) - postal worker, (also a person from Postau); Puttkam(m)er - person who cleans rooms; Rader - wheelwright, one who makes wheels; or a person from Raden (moor, reedy place), one who thatched with reed; Reifsneider, Reifsnyder - one who made barrel hops; Reiter - horseman, also one who cleared land for tilling; Richter - judge or magistrate; Saltz, Saltzman(n) - one who processed and sold salt; Sandler - one who carts sand, repairs shoes, a cobbler; Scha(e)fer, Schaf, Schaap - shepherd; Schaffer, Shaffer - administrator; Schenker - one who kept a public house; Scherer - one who shaved others, a barber; Schlosser - locksmith; Schlu(e)ter - the keeper of supplies; Schmidt - smith; Schmuker, Schmu(c)kler - one who decorates, ornaments; Schneider and Schroeder - tailor; Schultz, Schultheis - village mayor; Schreiber - secretary or scribe; Schreiner - cabinet maker; Schubert - one who made or sold shoes; Schulman(n) - school or synagogue man; Schumacher, Schu(h)man(n), Schuster - shoe maker, cobbler; Steinhauer - one who cuts and breaks stone; Studebaker - one who prepared or sold pastries; Wagner - wagoner, wagon maker; Weber - weaver; Wechsler - money changer.
      Names derived from a physical or ther characteristic of first bearer: Altmann - old man; Hellmann - light man; Dick - fat person; Klein - short; Lange - the long one; Kurz - the short one; Lustig - happy person; Grossmann - the big one; Rot(h)bart - red beard; Weiss - white appearance; Schwar(t)z - black appearance; Schwarzkopf - black haired; Sus(s)man - affectionate person; Unruh - agitator or trouble maker; Schatz - treasure; Stamm, Stump - trunk (as of a tree); Stammler - stutterer; Stock - stick, tree trunk.
      After days of the week: Montag, Freitag, Sonntag; or Month: May.
      Relating to objects/materials: Hammer - hammer; Nagel - nail; Knopf - button; Stahl - steel; Eisen - iron; Erzberger -