Je ne fais plus de généalogie.

Un peu d'histoire,
Je vais essayer d'être bref et clair.
Je ne porte pas d'importance sur l'orthographe du nom. Les relevés viennent des églises. A cette période les transcriptions des pasteurs étaient en "latin parlé" ou en "dialecte" allemand de la contrée.  Autres patronymes: Eisenbeiß, Eisenbeiss, Eisenbeis, Eisenbeisz, Eisenbise, Icenbice, Eissenbeys, Eysenbeis, Eyssenbeyss, Eisenpeiss, Isanbess, Yßenbyß, Eisenbeisser, Eisenbeiser, Eisenbies, Eisenpies.... Dés cette période on trouve quelquefois  dans la même famille des patronymes différents.
Toutes les informations ci-après ont été reportées fidèlement.

Tout commence par l'arrière Grand-père de Seyfried, Simon EISENBEIS

/


  
Simon EISENBEIS ca 1595

Repère Martin Luther (1483-1546)
Born 1595, Ruppersdorf by Lobenstein, Vogtland Grafschaft Reuss (Duchy of Reuss) Thuringie.
Lived in Eliasbrunn (Ehabrunn by Lobenstein) (voir carte),
Note: Ruppersdorf is named Ruprechtstorf (1413) Rupersdorf (1543) and "pagus sancti ruperti" during the Reformation. The founder was Ruprecht. The church of Ruppersdorf is the biggest Evangelical-Lutheran church of this region. The bell was created in 1514. Wolgang Krüger, the son of the parish priests in 1566 wrote a catalog of 1000 famous people (Catalogus 1000 berühmter Personen). He is also the creator of the Thomas Müntzer biography. Thomas Müntzer or Münzer was a German reformer (1489-1525) in Thuringen who created the Anabaptists.



|
|   |
Caspar EISENBEIS 1621-1696   Hans EYSENBEISS ca 1625 Zimmermann at Ruppersdorf
& ? ?   & "Uk" Catharina EYSENBEIS 1632-1703
|   |
 
|   |   |   |   |   |
"Nicolaus" Caspar EISENBEIS ca 1648-1712   "Hans" Nicolaus EISENBEIS 1649   Johannes EISENBEIS ca 1645-1684
Mühlenknecht at Altengesees, Zimmermann at Ruppersdorf. 		  Hans Nicolaus EISENBEIS 1647   Anna Elisabeth EISENBEIS 1650-1681   Caspar Nikolaus EISENBEIS 1659-1713
        & Cunigunda MÜLLER 1645-1708           &1678 Anna OELSSNER
        |            
       
           
        |   |            
        Seyfried 1666-1706   Hans Martin 1667-1740            
  

Siegfried (appelé aussi Seyfried) EISENBEIß

Brother Martin EISENBEIß

On peut en déduire que la famille est très spécialisée dans la construction (campagnonage?), Martin qui accompagne son frère Siegfried, est reporté comme Mühllendoctor.
A la même période, on a un Martin Eisenbeiss (y:), a carpenter, was born at Friesau near Lobenstein. One of his sons, Andreas Eisenbeiss moved to Wilhemsdorf where he married twice and had eleven children. He built a mill at Rüdisbronn (Rüdisbronn and Wilhemsdorf are about 40 kilometers west of Nürnberg). Some of his descendants (from 1650 to 1790) remain in this area, in Mark Erlbach as Mühlermeister and Carpenter. In an ancient Nürnberg cemetery, Johannis Grabe (constructed in 1600), exists a tomb with a sculpture representing two knights, one on the shoulders of the other, a sword in the right hand, an other sword in the mouth, with the epitaph: Christian Eisenbeiss 1814-1851. This drawing is found engraved on the purchase agreement of the mill of Wellesweiler by Seyfried Eisenbeiss (b:2.1.1). His descendents include Daniel Eisenbeiss (y:1.4.3.8.3-9) who emigrated to the USA and was registered to the union of millers in 1846, and another, Johann Eisenbeiss(y:1.4.3.8.3-6) who was the founder of the Nünberger Konditorie Lebküchner (Nürnberger Confectioners Gingerbread) Shop.

________________________________________

Early EISENBEIS (Eisenbeiß, Eisenbeisz...) .  It is unknown how these individuals are related to each other.

It is important to note that Eliasbrunn (old name Ehabrunn), Thierbach, Ruppersdorf, Gahma (Gamen), Friesau, Altengesees (Altengesass), Payreut (Bayreuth), Neunbeutha (Neunbeuta), and Lobenstein are all very close to each other.  This is from where the b: and y: families and quite possibly the k: families originate. 
MAP   MAP &  INFO (good:  Bundesland: Freistaat Thüringen (Thuringia) and Landkreis: Saale-Orla-Kreis) _________________________________________

Et maintenant
"A Tragedy in the House Eisenbeiss in the Year 1606" à Eliasbrunn (old name Ehabrunn), très proche de Gahma (old name Gamen) (voir carte), dans l'ancienne RDA.

Le 28.04.1606, à Eliasbrunn, un riche seigneur, époux et père heureux, homme pieux , a tué dans un acte de folie en 10 minutes, avec une hache, sa femme et six enfants et une serveuse. Il aurait perdu son rang dans la hiérarchie seigneuriale du comté. Il a été jugé à Lobenstein. La sentence a été très cruelle... la propriété sera brûlée, une stèle sera érigée à son emplacement.

Cette tragédie est reportée pour la première fois dans un livre  en 1642 puis reprise notamment dans le procès des sorcières. Dans le cadre de la propagande communiste, chaque année, avant la chute du mur de Berlin, cette tragédie était célébrée comme "lutte contre la bourgeoisie".

Copie originale livre 1642
Copie originale  livre

Les liens sur la toile:
Die Geschichte von Hans Eisenbeiß 
Inschrift auf der Schandsäule zu Eliasbrunn 

Ci-après diverses versions, compulsées par Dennis Eisenbeis avec les documents d'Henri.

Hans Eisenbeiß Tragedy (1606)
translated by: Gertrud Wilhelm, Irmgard von Schmeling, Agnes T Sauer, Robert Saavedra
Fall 1997.
The following story is quite graphic and unpleasant to read. However, since it is a story that is well known throughout much of Germany, it is important that Eisenbeiß families are aware ofit.
There are four versions of this tragedy. Version #1: von 900 Jahre Eliasbrunn, 1071-1971, pages 15-17, section V (from 900 years Eliasbrunn, 1071-1971, pages 15-17, section V.), Version #2:von "Eine Tragödie im Hause Eisenbeiss, anno 1606" (from "A Tragedy in the House Eisenbeiss in the Year 1606"), Version #3, von "Die Stadt Gera und das Fürstliche Haus Reußi", pages 280-281(from "The city of Gera and The princely house Reussï", pages 280-281), Version #4: von Sagenbuch des "Voigtlandes", von Robert Eisel, Gera, 1871, page 55 ( from the Tale book "Voigtlandes",from Robert Eisel, Gera, 1871, page 55).
Two of the four versions are printed in this book (in both German and English).
Version #1, German: von 900 Jahre Eliasbrunn, 1071-1971, pages 15-17, section V.
Die Historie vom Neuntöter aus Eliasbrunn im Lichte der Rechtsauffassungen.
Ohne Zweifel gehört die furchtbare Tat des Bauern Hans Eisenbeiß aus Eliasbrunn, der 28 April 1606 seine ganze Familie und seine Magd umgebracht hat, zu den aufregendsten Begebenheiten, dieGeschichte des Oberlandes je erlebt hat.
In einem zeitgenössischen Bericht werden uns der Hergang der schrecklichen Tat, seine gerichtliche Ahndung und die Hinrichtung des Täters in allen Einzelheiten geschildert. Leider was dieseSchilderung eher Dazu angetan, die Sensationsgier der Menschen zu stillen, als sich sachlich mit der Tat, dem Täter und seiner Verurteilung auseinanderzusetzen.
Zunächst die Historie selbst:
Am Montag, dem 28 April 1606, gegen 10.00 Uhr vormittags, greift der 42 Jährrige Bauer Hans Eisenbeiß zur Axt und tötet kurz hintereinander seine sechs Kinder, seine noch schwangere Ehefrau undseine Magd.
Sein auf dem Felde befindlicher Knecht konnte sich durch die Flucht der Mordtat entziehen der Sache nach. So konnte Eisenbeiß in seinem Wald, dem sogenannten Geschwendholz, gestellt undfestgenommen werden. Er konnte die Tat nicht leugnen, weil er bei der Festnahme im Besitze der Mordwaffe war und seine Kleider mit Blut benetzt waren.
Im Verhör schwieg Eisenbeiß zunächst. Nachdem er auf die Tortur geworfen wurde, konnte er kein anderes Motiv für seine furchtbare Tat anführen als die Auffassung, seine Frau und die Kinder unddas Gesinde hätten über ihn Herr sein wollen.
Am 30 April 1606 wurde Eisenbeiß nach Eliasbrunn geführt. Dort mußte er, wie es Brach war, die Leichen vor dem Begräbnis berühren. Am 5 Mai 1606 früh 8.00 Uhr wurde dem Täter in Lobensteindas Urteil verlesen und der Stab über ihn gebrochen. Hierauf wurde Eisenbeiß nach Eliasbrunn gebracht, wo das Urteil an ihm vollstreckt wurde.
Nachdem ihm die Hände abgehackt und mit Rädern die Schenkel zerstoßen wurden, riß man ihm das Herz aus dem Leibe. Hierauf wurde dem Toten der Kopf abgehauen und sein Körper gevierteilt. DasHerz und die Eingeweide wurden verbrannt. Das Haus, in dem Eisenbeiß gewohnt hatte, war niedergerissen worden, und es wurde vom Gericht befohlen, daß dort niemals mehr gebaut werden darf.
Soweit ein kurzer Außug aus der grausigen Historie.
Wenn wir das grausame Geschehen rechtlich untersuchen wollen, müssen wir uns mit der Person des Täters und dem mutmaßlichen Motiv für seine schreckliche Tat auseinandersetzen. Der Bauer HansEisenbeiß wird in der zeitgenößischen Schilderung fromm und gottesfürchtig bezeichnet, was nach dem Sprachgebrauch der damaligen Zeit gleichzusetzen ist mit dem Begriff eines unbescholtenen,angesehenen Bürgers.
Es ist anzunehmen, daß Eisenbeiß überhaupt kein Motiv seine Tat hatte und daß sein Vorbringen, er habe seine Familie und die Magd umgebracht, weil sie Herr über ihn sein wollten, nur dasErgebnis der Tortur, d.h. grausamer Folterungen war.
Da die Tat keinen äußeren Einflüßen unterlag und keine Affekthandlung war, jedenfalls ist weder aus der Akte noch aus der Schilderung etwas über Auseinandersetzungen zwischen der Familie unddem Gesinde mit Eisenbeiß bekannt, gibt es keine logische Erklärung für die Beweggründe, die zur Tat geführt haben.
Wenn es aber keine logischen Beweggründe gibt, kann die Tat nur in geistiger Umnachtung begangen worden sein, d. h., der Täter war zum Zeitpunkt der Begehung der Tat nicht im Vollbesitz seinergeistigen Kräfte. Dieser Eindruck wird noch bestärkt durch die Außage des Täters, der nach den vorliegenden Aktenaußügen einmal gesagt haben soll, "es ist über mich kommen", das heißt, erhatte selbst keine logische Erklürung für seine Tat.
Während heute ein Täter, der in geistiger Umnachtung gehandelt hat, in der Regel durch Einweisung in eine Heilanstalt dem Strafnollzug entzogen wird, war im ausgehenden Mittelalter die geistigeUmnachtung Anlaß für eine besonders harte Ahndung eines Verbrechens.
Die grausige Tat wurde zwölf Jahre vor Beginn des Dreißigjährigen Krieges begangen, d.h. in einer Zeit, in der noch Hexenverbrennungen an der Tagesordnung waren und die Justiz in völligerUnkenntnis der
Geisteskrankheiten in solchen Taten das Werk des Teufels sah, der mit "Feuer und Schwert" ausgetrieben werden mußte.
In der Tatbeschreibung wird einmal vom eingefleischten Teufel gesprochen. Ein anderes Mal ist vom mörderisch-teuflischen Gesicht des Täters die Rede.
Im Rußischen Lande wurde damals nach der hochnotpeinlichen kursächsischen Hals-Gerichtsordnung, die noch aus der Zeit Karls V. stammte, Recht gesprochen.
Aus den Aktenaußügen ist zu entnehmen, daß sich das Gericht nur mit der Tat selbst befaßte. Die Motive zur Tat waren bei der Rechtsprechung damaliger Zeit nur insofern von Bedeutung, als siedas Urteil erhärten sollten, keinesfalls aber strafmildernd wirken konnten. Das was durch die Rechtsauffassung der sogenannten Vergeltungsjustiz bedingt. Durch den Tod des Täters sollte nachder Rechtsauffassung damaliger Zeit die Tat vergolten werden. Das heißt, das Urteil mußte so vollstreckt werden, daß der Delinqent für die begangenen Taten durch seine Leiden Vergeltung übte.
So wurde zur Urteilsvollstreckung an jedem Ort, an dem er einen Menschen getötet hatte, mit einer glühenden Zange Fleisch aus dem Körper gerissen. Das Abhauen der Hände sollte eine Bestrafungder Glieder darstellen, mit denen diese Taten begangen wurden. Das Verbrennen der Eingeweide und des Herzens sollte die Austreibung des Teufels, der nach der Rechtsauffassung damaliger Zeitvon dem Menschen Besitz ergriffen hatte, mit Feuer und Schwert symbolisieren.
Da uns nichts über den Intelligenzgrad des Täters Eisenbeiß bekannt ist, kann die stumpfe Reaktion des Delinquenten bei der Vollstreckung des Urteils nicht ohne weiteres erklärt werden. Alssicher ist anzunehmen, daß der Täter von der Richtigkeit der Vergeltungsjustiz durchdrungen war und das Urteil als gerecht empfand.
Der Befehl, das Haus niederzureißen und diesen Platz nie wieder zu bebauer, war ebenfalls von dem Aberglauben getragen, daß in diesem Haus und an diesem Platz der Teufel wohnt.
Zusammengefaßt ist zu sagen, daß die Rechtsauffassung des Jahres 1606 neben dem reinen Vergeltungsprinzip noch stark von der Inquisitionspraxis geformt wurde.
-----------------------------------------------------------------------------------------------------------------

Version #1, English: from 900 years Eliasbrunn, 1071-1971, pages 15-17, section V.

The history of Eliasbrunn's multiple murder, as seen in the light of the law.
Without a doubt the most dreadful deed of a farmer belongs to Hans Eisenbeiss from the town of Eliasbrunn who, on the 28th of April 1606, killed his whole family and his maid, in the most shocking event experienced in the history of the Highlands.
Through a contemporary report, the public learns the awful deed and the detailed circumstances surrounding the perpetrator's lawful punishment and subsequent execution. Unfortunately, thisdescription was aimed more at satisfying the people's desire for sensationalism than dealing carefully with the deed, the guilty party and his condemnation.
First, the history itself:
On Monday, 28 April 1606, around 10:00 o'clock in the morning, the 42 year old farmer Hans Eisenbeiss' took an ax and killed his six children, his still pregnant wife and his maid, all shortlyone after another.
His servant who was in the field at the time, escaped the killing and could later pinpoint Eisenbeiss hiding place in a nearby forest called Geschwandholtz. Eisenbeiss was later arrested inthat forest. He could not deny the deed he had done, when the arrest was made, because he was still holding the murder weapon and his clothes were soaked in blood.
During the interrogation, Eisenbeiss remained silent. When he was taken to be tortured, he could give no other motive for his dreadful deed, other than the understanding that his wife,children, and farm-hands wanted to rule over him.
On 30 April 1606 Eisenbeiss was taken to Eliasbrunn. There, he had to touch the corpses prior to their burial, as this was the local custom. On 5 May 1606, early at 8:00 o'clock, the judgmentwas read to him in Lobenstein. Later, Eisenbeiss was taken to Eliasbrunn where the judgment was executed.
After his hands were chopped off, his thighs were crushed with heavy wheels and his heart was ripped out of his body. Then, he was decapitated and the remainder of his body quartered. Hisheart and guts were burned. The house in which Eisenbeiss had lived was torn down, and the Court ordered nothing to be ever build in that place again.
--------------------------------------------------------------------------------------------------------------------
Now, a short statement from the ghastly story.

If we want to legally explore the cruel happening, we must separate the person from the perpetrator and his presumed motive for his awful deed. The farmer Hans Eisenbeiss is marked in the contemporary description by respected citizens, as a pious and God-fearing individual. It was understood, that Eisenbeiss had altogether no real motive for his deed, and the allegations that his wife wanted to control him was only the product of a cruel torture he suffered.
When there are, however, no logical motives, the deed could have only been committed in mental derangement; that means, the perpetrator at that time was not in full possession of his mental sanity. This concept becomes even stronger through his own statement when he said "it came over me". He had personally no logical explanation for his deed.
While today a perpetrator who has acted in mental derangement is deprived from a normal lifestyle by spending time in a sanitarium, this crime was committed during the Middle Ages, when mental derangement cases were punished especially hard.
The gruesome deed was committed twelve years before the beginning of the Thirty-Year War, at a time when witch burning was an everyday occurrence and justice was ignorant of the existence ofclinical insanity. They saw those deeds as the work of the devil, which had to be expelled with "fire and sword".
In reports, it is often spoken of the devil being incarnated in a perpetrator's body. Other times the killer had a devilish-face. In the Russian Countries, there was talk about athroat-cutting Justice Committee, which originated from the time of Karl the 5th.
Excerpts from declarations revealed that the high court dealt only with the deed itself. The motives to the deed were within their jurisdiction only insofar as interpretation of the law, whichshould confirm the judgment. By no means, however, could mitigating circumstances be brought forward, especially if by interpretation of the law, so that the perpetrator would be absolved.
According to the law, the deed could be repaid only through the perpetrator's death. That is to say, the judgment had to be executed in full force, so that whoever committed the deeds had torepay his crime only through his own suffering.
So the maximum penalty was applied to the perpetrator at each place by where he had killed a person, by ripping flesh from his body with glowing hot tongs. The hand-cutting represented apunishment of the limbs, with which these deeds were committed. The burning of the inner intestines and heart [symbolized with fire and sword] represented the expulsion of the devil form the body, which had taken possession of the person.
By the dull reaction of the delinquent, at the time when the judgment was executed, there was nothing further known about Eisenbeiss's level of intelligence that could have explained the situation. It is sure to assume that through the due process of the justice system, the perpetrator received a judgment which was felt to be just.
The order to tear down his house and leave the grounds without a structure was quickly interpreted by the superstitious, as a mark of the place where the devil lives.
In summary, the Law of 1606 was formed, aside from the pure pardon principle, from the laws of the Inquisition.
-----------------------------------------------------------------------------------------------------------------
Version #2, German: von "Eine Tragödie im Hause Eisenbeiss, anno 1606":

Von einem weiteren Mitglied dieser Sippe ist überliefert, daß er im Jahre 1606 im Blutrausch seine ganze Familie auslöschte. Diese Tat fand eine grausame sühne. In dem Buch "Ausgeburten desMenschenwahnes im Spiegel der Hexenprozesse und Autodafees" (1893) von B. E. König heißt es darüber:
In Eliasbrunn, einem Dorfe unfern Lobenstein im Voigtlande, lebte zu Anfang des 17 Jahrhunderts Hans Eisenbeiß, ein wohlhabender Gutsbesitzer, glücklicher Gatte und Vater und einchristlich-frommer Mann. Seinen Hausstand bildete seine Frau, sechs Kinder, ein Knecht und eine Magd. Eines Tages, es war am 28 April 1606, hatte Eisenbeiß schon am frühen Morgen Spurenauffälliger Erregtheit gezeigt, die sich immer mehr steigerten und endlich in vollständigen Wahnsinn übergingen. Der Unglückliche stürzte, eine Axt in den Händen, in das Wohnzimmer, wo seinzehnjähriger Sohn, der eben aus der schule gekommen war, am Tische saß. Diesem versetzte der Unglückliche einen Hieb mit der Axt auf den Kopf, daß das Gehirn an die Wand spritzte. Daraufverfügte sich der Irrsinnige in die Kammer, in welcher er drei Kinder, darunter ein Säugling, erschlug. Dann zog er sein sechsjähriges Töchterchen unter der Treppe, wohin es sich geflüchtethatte hervor und er erwürgte es. Darauf stürzte er mit der blutigen Axt hinaus auf den Hof, in welchem gerade sein zwölfjähriger Sohn mit einer Bürde Gras nach dem Kuhställe ging, und erschlugauch diesen. Nunmehr rannte der Wahnsinnige nach dem Garten und schlug hier erst seine hochschwangere dreißigjährige Frau und dann die achzehnjährige Magd nieder.
So hatte der Unglückliche in weniger als zehn Minuten mit Ausnahme des Knechtes sämtliche Personen seines Hausstandes ermordet. Gleich nach diesem achtfachen Mord lief Eisenbeiß nach dem nahenWalde, um dort den Knecht aufzusuchen, wurde jedoch, noch ehe er ihn gefunden hatte, von nacheilenden Männern eingeholt und dem Gerichte überliefert.
Auf alle an ihn gerichteten Fragen antwortete der Wahnsinnige mit einem stumpfsinnigen Lächeln, und nur einmal, als er wohl einen lichten Augenblick haben mußte, äußerte er, der Mord istgeschehen, weil seine Familie und sein Gesind ihn hätten wollen von Herrn zum Knecht erniedrigen.
Er wurder auf dir Folter gelegt und ganz entsetzlich gemartert, damit er noch andere Beweggründe zu seiner wahnsinnigen Tat angebe. Was er unter den Folterqualen aussagte, ist sinnloses Zeug,dem aber von den Richtern große Wichtigkeit beigelegt wurde und das auf die abfassung des Protokolls nicht ohne Einfluß blieb. Dieses Urteil gibt ein betrübendes Zeugniß der Unmenschlichkeit,denn es ist ein aus richterlicher Verblendung, Henkergesinnung und Fanatismus zusammengesetzter Racheakt.
Am 23 Mai wurde der Wahnsinnige aus einem Turmverließe des Lobensteiner Schlosses hervorgezogen, auf einen Wagen angeschmiedet und nach Eliasbrunn gebracht. Hier vom Wagen herabgenommen, mußteEisenbeiß eine mit einer Kuhhaut bedeckte Schleife besteigen, auf der man ihn nach seinem Gehöfte fuhr. An jeder Stelle, an welcher er einen Mord verübt, riß man ihn an der Brust und ananderen Weichteilen seines Körpers, also acht Mal, mit glühenden Zangen.
Alsdann schleifte man den abwechselnd vor Schmerz brüllenden und dann wieder in ein wahnsinniges Lachen verfallenden Unglücklichen vor das Dorf auf die Richtstätte. Dort wurden ihm beide Händeabgehauen, die Schenkel mit dem Rade zerstoßen, Herz und Eingeweide aus dem noch lebenden Körper gerissen und verbrannt, letzterer dann in vier Stücke gehackt und diese an verschiedenenLandstraßen auf Pfähle gespießt.
Im Garten auf der Stelle, wo Eisenbeiß sein Weib erschlagen, errichtete man eine Säule mit dem bei der Hinrichtung benutzten Rade, auf dessen Nabe des Deliquenten Kopf und Hände angenageltwurden. Bis zu dem Augenblicke, in welchem der Henker ihm das Herz aus des Brust riß, rief der Unglückliche bisweilen den Namen Jesus aus, dann lachte er wieder oder begann entsetzlich zuschreien, auch betrachtete er mehrere Male mit Aufmerksamkeit die blutenden Armstümpfe und die gräßlichen Wunden der Zangenrisse und hob sogar die vom Rade zerstoßenen Schenkel empor.
Am Tage nach der Exekution wurde sein Haus der Erde gleich gemacht und eine hohe steinerne Säule daselbst errichtet, auf der in abscheulichen Reimen zu lesen war, welche Tat hier geschehen undauf welch Weise das erhabene Gericht sie zu sühen wußte.
-----------------------------------------------------------------------------------------------------------------
Version #2, English: from "A Tragedy in the House Eisenbeiss in the Year 1606":

From further testimonies, it is written that in the year 1606, he extinguished his whole family during a blood-rush. This deed found a cruel atone in the book "Ausgeburten des Menschenwahnesim Spiegel der Hexenprozesse und Autodafees"; (1893) from B. E. Konig it is cited:

In Eliasbrunn, a village not far from Lobenstein in the Voigtlande, at the beginning of the 17th Century lived Hans Eisenbeiss, a wealthy landowner, happy spouse, father and a Christian man. His household was formed by his wife, six children, a servant and a maid.
One day, on 28 April, 1606 early in the morning, Eisenbeiss was already showing signs of anxiety which became increasingly severe as the day unfolded to finally ending in complete insanity nearthe end of the day. The ill-starred Eisenbeiss, with ax in hand, stormed into the living room where his ten-year-old son, who just arrived back from school, was sitting at the table. The deranged father inflicted such a severe blow on his Son's head, that his brain was splattered on to the wall. Then, the crazy man went to the chamber where he killed three of his children, oneof them still a baby. Then he grabbed his six-year-old daughter under the staircase, where he choked her. Then he stormed out to the courtyard and with his bloody ax and killed histwelve-year son who was tending after the cows. By this time the lunatic was running towards the garden, where he struck down his pregnant thirty-year-old wife and shortly after, his eighteenyear old maid.
The lunatic had murdered his entire Household in less than ten minutes, with the exception of the servant. Immediately after this eight-fold murder, Eisenbeiss fled towards the nearest forest to look for the Servant. Before he could locate him, concerned people were already running after Eisenbeiss, who was then apprehended and turned over to the authorities.
The lunatic answered with a dull smile all questions directed at him, and only once, when he probably had a clear moment, he said that the murder happened because his family and his sense wanted him to lower himself from landlord to servant.
He was severely tortured and given a chance to indicate still another motive for his insane deed. Whatever he stated under this senseless torture had no importance. However, the judges took great interest, and the record shows that the protocol did not remain without influence. This judgment gives a sad testimony of the inhumanity; for it is from judicial blindness, unyielding minds and fanaticism that this act of vengeance was put together.
On May 23rd, the lunatic was picked up from a tower or dungeon in the Lobensteiner Castle, was put in irons, forced into a wagon and brought to Eliasbrunn. Here, he was dropped off, tied witha with a cowhide-covered noose and then forcibly led back to his farm. While in the garden where Eisenbeiss committed the killings, he was burned eight times on the chest with glowing hottongs.
The unbearable pain made him scream, but other times he would turn to the jurors with a foolish smirk on his face, while the people of the town were watching. Then, in that place, his handswere cut off, his thighs were beaten with heavy wheels, and while his body was still alive, his heart and guts were ripped from his chest and burned. The remainder of his body was cut in four chunks, and each part was stabbed through four different spears before raising them up along local streets.
In the garden, where Eisenbeiss killed his wife, a column was erected with the wheel used during the execution. The delinquent's head was used as the hub, and his hands were nailed on thecolumn. Up to the moment when the hangman tore his heart from the chest, the lunatic would shout the name "Jesus", and then he would laugh again or he would begin to scream. He would alsogaze several times studying the bleeding arm stumps and the horrible wounds left by the hot tongs and would raise the thighs crushed by the wheels.
The day after the execution, his house was torn down and a stone column was erected in its place. The gruesome deed was engraved on this column in horrid rhymes, which told the way the court sought equity in this case.

Version #3, English: From "The city of Gera and The princely house Reussï", pages 280-281:

On 28 April, Hans Eisenbeiss a wealthy farmer in Eliasbrunn, near Lobenstein, committed an eight count murder. He killed his whole Family.

After working side by side with his servant that morning, he started to have a horrible outlook around 10:00 am. First of all he killed his pregnant Wife with a hoe. His Wife was also in the field working as she had a bundle of Grass still tied to her back.

Then he struck down his maid by hitting her about the head and face with an ax, who was getting an armload of firewood from the Wood shack.

Third he murdered his nine year old son in the garden. The child was likewise at work and was carrying a small bundle grass and had a stick in his hand.

Fourth, his a smallest son, who was laying in his cradle near the cow stable where the other family members were laying on the ground dead.

Further, his daughter by the bedroom.

Sixth, his ten year old son, who was hiding in the living room behind the table clutching his notepad pen and ink. Then a son of five years and finally his son of six or seven-years-old: both killed in the bedroom. All had succumbed to the ax.

Then the murderer hurried out to the field where the servant tilled still, with the intent, to kill him in a moment of carelessness. But the servant saw the blood on the footwear of the raging murderer, figured out his intent, "dropped everything" took his whip and hurried towards Lobenstein where he pressed charges. The Mayor gathered town people together and with the information the servant gave, they left to a nearby forest where Eisenbeiss was hiding. Eisenbeiss was captured there.

In none of the interrogations, the murderer spoke a single word. Even when, on Wednesday, 30 April, Eisenbeiss was taken to Eliasbrunn to see and allowed to touch the corpse of his wife, his children and the maid, who were laid out in seven coffins, not a single word was uttered from his lips.

At the funeral in Eliasbrunn, many spiritual, noble and worldly personalities participated. The Chancellor D. Johann Hofmann from Gera and the Notary of Public, also attended.

Around 23 May the execution took place in Todesstrasse. After the judgment was opened in Lobenstein, Eisenbeiss was taken by wagon to Eliasbrunn. In the wagon there was a kettle with hot coals, fire, tongs and a Cowhide.

At Eliasbrunn at the place he had killed his relatives and before the villagers, Eisenbeiss was placed on the cowhide and stretched by his hands with his own two Oxen, where he was sliced. Then he was skin was ripped open with hot thongs. At the ninth grip of the thong, Eisenbeiss mumbled "Mr. Jesus, take me!"

On the way to the scaffold, he prayed with the ministers. Once on the scaffold, his hands were cut off and his legs mashed with heavy wheels. After this, he was put on a cross, and it is written that the actions mirrored the state of being of that time - and his heart was pulled out from the body and whacked him around the mouth three times. Finally he was decapitated, his body quartered and each quarters hung up in spear, the insides however were burnt.

The house of the Eisenbeiss was torn down and in its place a landmark erected, "at it, as everything you loose, you find".

The winter in the year 1606 was so bad, cold and wet, that nobody could remember to have had such an experience. From Johannis on, it rained 10 straight weeks. Grains and fruit did not arrive at the proper time. Everything was expensive. (Felbrig)

The dreadful incident is therefore mentioned here, because the province of Lobenstein, was closely tied with Gera, which was a model in terms of the jurisprudence, punishment and forms of executing murderers at the time. Also as a culture scene, the incident and its earthly atonement touched the interest of people and is still alive today in the memory of the population of the Lobenstein province.

Version #4, English: From the Tale book "Voigtlandes" , from Robert Eisel, Gera, 1871, page 55:

No. 132. In the house of Eisenbeiss in Lothra, you can hear the Gremlins throughout the night. They are rattling the pails and lines are cut and the cattle have been restless. This nightly occurrence would make neighbors uneasy. One neighbor said that the Gremlins needed a new pair of shoes, so that they can try them and walk away. So they did.

* And what was the benefit? The neighbors meager cattle started to gained weight visibly. On the Ruppitzer Courtyard, the people saw in the snow that the little Gremlins, who were taken care of all the heard, did not have any shoes. Immediately, a pair was provided to him, that one however said: "Aha, now they know it, and I have to go away!" The people themselves had to work there but the outcome was only backwards.

** A similar role appeared as the Heugütel in Reichenbach i. V. to play. Children, who make small footprints are kindly called Heugütel; one must baptize quickly, so that if you die soon you, won't become a Heugüteln.


Espace virtuel Henri  

More 

The status of VOGTLAND, REUSS
Reuss Name of the two smallest states of the German Confederation, which lie almost in the centre of Germany, east of Thuringia, on the western boundaries of the Kingdom of Saxony. Their united area is 440 sq. miles. Reuss alterer Linie, or Reuss-Greitz, comprises 122 sq. miles and in 1905 its population was 70,603, of whom 68,549 were Lutherans, 1205 Catholics, and 54 Jews. Reuss jüngerer Linie, or Reuss-Schleiz, contains 318 sq. miles, and had 144,584 inhabitants in 1905, of whom 140,640 were Lutherans, 2806 Catholics, and 290 Jews. The present Principality of Reuss and the neighbouring tracts of land were inhabited in early medieval times by Slavonian races who were civilized and converted to Christianity by the German Emperor Otto I (936-73). In church matters the region was under the Diocese of Zeitz (founded in 968), which became a suffragan of Magdeburg. On account of the frequent inroads of the Slavs, the residence of the Bishop of Zeitz was removed to Naumburg in 1028, after which the see was called Naumburg-Zeitz. Upon its subjection to German authority, the whole province was allotted to the Margraviate of Zeitz. As early as the year 1000, however, Emperor Otto III permitted the entire part lying on the eastern boundary of Thuringia to be administered by imperial vogts, or bailiffs (advocati imperii), whence this territory received the name of Vogtland (Terra advocatorum), a designation that has remained to this day a geographical summary for Reuss, especially that part on the Saxon borders. The position of vogt soon became hereditary. The princes of Reuss are descended from the vogts of Weida. Erkenbert I (1122) is proved by documentary evidence to have been their ancestor. His successors acquired almost the whole Vogtland by feuds or marriage settlement, although in the fourteenth and fifteenth centuries they lost the greater part of their possessions, most of which fell to Saxe-Meissen (the present Kingdom of Saxony). In 1244 the vogt Henry IV entered a German monastery. His sons divided his possessions, their seats being respectively at Weide (extinct in 1535), Gera (extinct in 1550), and Plauen. The Plauen branch was sub divided into an elder line that died out in 1572, and a young line. Henry, the founder of the Plauen line (d. about 1300), on account of a visit to Russia received the surname of "der Reusse" (Ruthenus), whence the name passed to the country; on account of the close relations of that country with the neighbouring Saxon states, Lutheranism speedily gained a foothold in Reuss. The rulers joined the Smalkaldic League against the German emperor, and forfeited their possessions, but afterwards recovered them. Henry XXII is notable among the more modern princes of this house for his enmity to Prussia, which he opposed in the Austro-Prussian War of 1866, when the Prussian troops occupied his domain. Henry joined the North German Confederation and the new German empire (1871). He alone of all the confederate princes remained until his death (1902) an implacable enemy of Prince Bismarck and of the conditions created in Germany by the foundation of the empire. His son, Henry XXIV (both in 1878), being incapable of ruling, the regency passed to the princes of the younger line of Reuss. After the death of Henry XXIV, the last scion of the younger line, the Principalities of Reuss-Greiz and Reuss-Schleitz will be united. Since the end of the twelfth century all the male members of the princely house have borne the name of Henry in honour of the Emperor Henry VI of Germany (1190-7), to whom they were under great obligations. The Reformation entirely destroyed Catholicism in Reuss. The few Catholic settlers were for a long time deprived of regular religious ministrations. A Brief obtained from the papal nuncio in Vienna, 15 March, 1822, by the efforts of the Catholic Princess Gasparina of Rohan-Rochefort, wife of Henry XIX, placed the Catholics in the domains of the elder line under the jurisdiction of the Archbishop of Prague; and through a papal Brief of 18 March, 1874, they passed under that of the Vicar apostolic of Saxony. The parish of Greiz has existed since 1897 and the statutes of the Catholic congregation there, dated 12 April, 1897, received government sanction of 7 June of the same year, together with the grant of a legal status under the civil law. Priests from the neighbouring countries (Bavaria and Saxony) are not prevented from exercising their spiritual functions. Excluding Greiz and Frauenreuth, permission of the authorities to hold religious services is required in the towns and villages of the principality. The Catholics of Reuss-Schleiz were placed under the jurisdiction of the bishops of Paderborn by a Decree of the papal "Congregatio de propaganda fide" of 27 June, 1869, which, however, was not officially recognized, and, when in 1883 the Catholics of the city of Gera desired a mission with permanent priests, the Government made its consent dependent upon the transfer of jurisdiction to the Vicar Apostolic of Saxony. This was effected by a Decree of Propaganda dated 7 October, 1889. By a princely rescript of 14 June, 1894, the status of the Catholic population of Gera was recognized from 1 June. They then received the rights and privileges of citizens under the civil law. The rector of Gera is not debarred from exercising his sacerdotal functions in places belonging to his parish, nor are priests from the neighbouring countries (Saxony and Saxe Weimar). The successful progress of Catholicism is retarded in both principalities by lack of means, since neither the state nor the people contribute anything to the Catholic Church and a church tax is not permitted. The Evangelical-Lutheran Church is supported by state and communal contributions, Catholics being assessed equally with Protestants for this purpose. The Government does not interfere with its subjects in regard to the change of their religion, establishment of orders, mixed marriages, and the education of the children of such marriages in either principality. For the most part the principles obtaining in the Kingdom of Saxony prevail in Reuss. Nominally, enjoyment of the privileges of citizenship is independent of creed, but in Reuss-Greiz religious exercises can take place only by express permission. In both principalities no previous permission is required for processions on religious festivals, provided they are carried out in the customary manner. Catholic processions are not allowed. The public free schools are Evangelical-Lutheran and maintained by political or school districts. Catholics are obliged to contribute proportionally as much as Protestants, although religious instruction in their Faith is never given. A private Catholic free school (about 200 children) has existed in Gera since 1903, to which neither State nor city contributes. In Greiz the Catholics have succeeded in obtaining a school of their own since 1908, with about 130 children who are of compulsory school age. The grant of an appropriation for a high school is still pending (1911).
SCHMIDT, Vogtlandische Forschungen (Dresden, 1904); LIMMER, Entwurf einer Gesch. des Vogtlandes (4 vols., Gera, 1825-8); IEDM, Kurze Uebersicht der Gesch. des Hauses Reuss (Ronneburg, 1829); BRUCKNER, Landeskunde des Furstentums Reuss j. L. (2 vols., Gera, 1870); BURKHARDT, Einfuhrung der Reformation in Reuss (1894), Protestant; FREISEN, Staat u. kathol. Kirche in den deutschen Bundestaaten, II (Stuttgart, 1906).
HERMAN SACHER Transcribed by Thomas M. Barrett Dedicated to the Poor Souls in Purgatory
From the Catholic Encyclopedia, copyright © 1913 by the Encyclopedia Press, Inc. Electronic version copyright © 1999 by New Advent, Inc.
----------------------------------
en français, Henri Eisenbeis, lepeps58@gmail.com
Histoire et statut particulier de "VOGTLAND et REUSS" 
REUSS: 
Nom des deux plus petits états de la Confédération Allemande qui se trouvent dans le centre d'Allemagne à l'est de Thuringe, aux limites ouest du Royaume de Saxe. Les 2 régions réunies s'étendent sur 440 sq.milles. L'une, la plus ancienne, la "Reuss Linie" ou la "Reuss-Greitz", sur 122 sq.milles, en 1905 sa population était de 70,603, dont 68,549 Luthérien, 1205 Catholiques, et 54 Juifs. L'autre, plus récente, la "Reuss Linie"ou "Reuss-Schleiz", sur 318 sq. milles, et avait 144,584 habitants en 1905, dont 140,640 étaient Luthérien, 2806 Catholiques, et 290 Juifs. La Principauté de Reuss et les régions avoisinantes ont été habitées dans les temps médiévaux par les Slaves qui ont été civilisées et converties au Christianisme par l'Empereur Otto Allemand je (936-73). Sur le plan religieux la région était sous le Diocèse de Zeitz ( fondé en 968) qui est devenue une subdivision de Magdeburg. À cause des invasions fréquentes des Slaves, la résidence de l'Evêque de Zeitz a été transférée à Naumburg en 1028, et le site s'est appelé Naumburg-Zeitz. Sous l'autorité allemande, la province entière est revenue au Margraviat de Zeitz. Vers les années 1000, cependant, l'Empereur Otto III a autorisé la partie entière qui s'allonge sur la limite est de Thuringe à être administré par "VOGTS" impériaux, ou régisseurs (imperii de l'advocati), ce qui fait que ce territoire a reçu le nom de VOGTLAND (advocatorum du Terra), une désignation qui est resté à ce jour un lieu géographique pour Reuss, surtout la partie du coté des frontières Saxonnes. La place de "VOGT" est bientôt devenue héréditaire. Les princes de Reuss descendent du VOGTS de Weida. Erkenbert I (1122) a été leur ancêtre ce qui est démontré dans les documents anciens. Ses successeurs ont acquis le VOGTLAND (presque en entier) soit par batailles soit par mariage, bien que dans le quatorzième et quinzièmes siècles ils aient perdu la plus grande partie de leurs possessions dont la plupart sont tombées à Saxe-Meissen (le Royaume actuel de Saxe). En 1244 le "VOGT" Henry IV est entré dans un monastère allemand. Ses fils se sont partagés la province en 3, les sièges étant respectivement à Weide (disparu en 1535), Gera (disparu en 1550), et Plauen. La partie de Plauen était divisée, quant à elle, en 2 contrées, une pour l'aîné, qui a disparu en 1572, et l'autre pour le plus jeune. Henry, le fondateur de la ligne Plauen (approximativement 1300), à la suite d'un voyage en Russie, a reçu comme nom de famille le "Reusse" (Ruthenus), d'où le nom donné à ce pays; à cause de la fin des relations de ce pays avec les états Saxons voisins. Rapidement le Luthéranisme a eu comme point d'appui le Reuss. Les souverains ont rejoint la Ligue Smalkaldic contre l'empereur Allemand qui a perdu les possessions, mais les a retrouvés ensuite. Henry XXII, est devenu notable parmi les princes plus modernes de cette maison pour son inimitié à la Prusse à qu'il s'est opposé dans la Guerre austro-prussienne de 1866, quand les troupes Prussiennes ont occupé son domaine. Henry a rejoint la Confédération Allemande du Nord et le nouvel empire Allemand (1871). Il fut le seul de tous les princes confédérés, jusqu'à sa mort (1902), a être resté un ennemi implacable du Prince Bismarck et des conditions créées en Allemagne par le créateur de l'empire. Son fils, Henry XXIV (les deux en 1878), étant incapable de prendre une décision, la régence est passée entre les mains des princes de la plus jeune lignée de Reuss. Après la mort de Henry XXIV, le dernier scion de la plus jeune lignée, les Principautés de Reuss-Greiz et Reuss-Schleitz se sont unies. Depuis la fin du douzième siècle tous les descendants masculins de la maison princière ont porté le nom de Henry avec honneur en souvenir de l'Empereur Henry VI d'Allemagne (1190-7), envers qui ils avaient de grandes obligations. La Réforme a provoqué la disparition totale du Christianisme dans le Reuss. Les quelques Catholiques étaient privés de ministères religieux depuis longtemps. Un écrit du nonce papal retrouvé à Vienne, le 15 mars, 1822, montre que grâce aux efforts de la Princesse Gasparina Catholique de Rohan-Rochefort, femme de Henry XIX, les Catholiques ont été placés dans les domaines de la lignée la plus ancienne sous la juridiction de l'Archevêque de Prague; et à travers un autre écrit papal du 18 mars 1874, ils sont passés sous la protection du Pasteur apostolique de Saxe. La paroisse de Greiz, était le lieu de rassemblement des catholiques, depuis 1897, ayant élaboré les statuts de ce rassemblement, le 12 avril 1897, et approuvés par le gouvernement le 7 juin de la même année, s'octroyant une subvention de l'état (statut légal sous droit civil). Les Prêtres des pays voisins (Bavière et Saxe) n'avaient pas le même statut pour exercer leurs fonctions religieuses. Excluant Greiz et Frauenreuth, l'autorisation des autorités était exigée pour organiser des services religieux dans les villes et villages de la principauté. Les Catholiques de Reuss-Schleiz avaient été placés sous la juridiction des évêques de Paderborn par un décret de la congrégation papale du 27 juin 1869, qui ,cependant, n'a pas été reconnu officiellement, et, quand en 1883 les Catholiques de la ville de Gera ont souhaité une mission avec les prêtres locaux, le Gouvernement a donné son consentement avec un transfert de juridiction au Pasteur Apostolique de Saxe. Cela a été effectué par le Décret daté du 7 octobre 1889. Par une confirmation princière du 14 juin 1894, la situation de la population Catholique de Gera a été reconnue dés le premier juin. Ils obtinrent les mêmes droits et privilèges que les citoyens d'alors. Le pasteur de Gera fut autorisé à exercer ses fonctions sacerdotales dans les villages qui appartenaient à sa paroisse, mais pas dans les pays voisins (Saxe et Saxe Weimar). L'essor du Catholicisme fut retardé dans les deux principautés par le manque de moyens, pas de contribution du peuple par le denier du culte et par un impôt, contributions interdites. L'Eglise de confession luthérienne est supportée par l'état par des contributions communautaires, et les Catholiques partagent ces contributions. Le Gouvernement ne perturbe pas ses sujets quant au changement de religion, établissement d'ordres, mariages mixtes, éducation des enfants de ces mariages dans l'une ou l'autre confession. La plupart de ces principes établis dans le Royaume de Saxe prédominent dans le Reuss. Nominativement, le bénéfice des privilèges de citoyenneté est indépendant de la foi, mais dans Les Reuss-Greiz les exercices religieux nouveaux ne peuvent avoir lieu qu'avec une autorisation. Dans les deux principautés aucune autorisation antérieure n'est exigée pour les processions dans les manifestations religieuses, à condition qu'elles soient coutumières. Les processions Catholiques ne sont pas permises. Les écoles libres publiques sont de confession luthérienne. Les Catholiques sont obligés de contribuer autant que les Protestants, au prorata de leur nombre, bien que l'instruction religieuse catholique ne soit jamais donnée. Une école libre catholique (approximativement 200 enfants) existe dans Gera depuis 1903, à laquelle ni l'état ni la ville ne contribuent. Dans Greiz les Catholiques ont réussi à obtenir une école qui existe depuis 1908, avec approximativement 130 enfants d'âge solaire. La subvention pour l'appropriation d'un lycée est encore en suspens (1911).
SCHMIDT, Vogtlandische Forschungen (Dresde, 1904) ; LIMMER, einer Entwurf Gesch. des Vogtlandes (4 vols. , Gera, 1825-8) ; IEDM, Kurze der Uebersicht Gesch. des Hauses Reuss (Ronneburg, 1829) ;
BRUCKNER, des Landeskunde Furstentums Reuss j. L. (2 vols., Gera, 1870) ;
BURKHARDT, Einfuhrung der Réforme zu Reuss (1894), Protestant ; FREISEN, Staat u. kathol. Kirche zu deutschen Bundestaaten, II (Stuttgart, 1906).
HERMAN SACHER Copié par Thomas M. Barrett Consacré aux Ames Pauvres du Purgatoire De l'Encyclopédie Catholique, copyright © 1913 par la Presse de l'Encyclopédie, Inc. copyright.
FIN