Full text of "The German sectarians of Pennsylvania : a critical and legendary history of the Ephrata Cloister and the Dunkers"

UNIVERSITY OF PITTSBURGH

Jjarlington -Memorial LiLrar)

VOLUME I.

Of this Edition Three Hundred
AND Fifty Copies have been Printed for Sale.

No. ^o .

September, /Sgg.

^JLt^^PH, -^ 'ife' -r^

^-W^M^^n ^k^"^<rM

■cv< , r^.^^jaag^^--.wg&iv m

SPECIMEN OF ARTISTIC PEN-WORK MADE AT EPHRATA CLOISTER ABOUT 1745.

THE

(German ^

ECTARIANS

^Pennsylvania

1 708- 1 742

A CRITICAL AND LEGENDARY HISTORY

OF THE
AND THE

©unfter0

JULIUS FRIEDRICH SACHSE^ \ <B^'j.- \9 ^9

PHILADELPHIA:

PRINTED FOR THE AUTHOR

MDCCCXCIX

By JULIUS F. SACHSE.

AI,I, RIGHTS RESERVED

Printed by P. C. Stockhausen, 53-55 N. 7th St., Philadelphii

FOREWORD.

In submitting to his readers the present vohime of Penn-
sylvana local history the writer offers no apology. The
universal approval bestowed by both press and public upon

THE GERMAN PIETISTS OF PENNSYLVANIA
has encouraged him to persevere in his labor and research,
and he now presents a continuation of the history of the
" Sect People " of Pennsylvania in the form of an exhaus-
tive account of the Ephrata Cloister and the Dunkers.
Incidentally, the early history of one is that of the other.
Later, however, while the Dunkers or German Baptist
Brethren became a large and flourishing denomination, the
other branch resolved itself into a monastic society composed
of both sexes, and was fixed for many years in unique habi-
tations upon the banks of the picturesque Cocalico in the
county of Lancaster. At last the institution, by a change
of the social and political conditions, together with the
death of the older members of the society, lapsed into a
regular German Seventh-day Baptist congregation.

The members of the original society were the virtual
successors to the Society of the Woman in the Wilderness
on the Wissahickon, which formed the basis for our first
volume of this series. In issuing the same, the hope was
expressed that the publication would be the means of
bringing to light some further facts and docximents bearing
upon this interesting phase of our early local history. In

vi ForcTvord.

this wish the writer was not disappointed. Among the
valuable contributions brought to light it is but necessary
to mention the following :

(i) Zwei Stucke atis Pennsylvanicii. Being letters from
Pastorius, dated March 7, 1684.

(2) An Account of the Religions Condition of Pennsyl-
vania. By Justus Falkner, at Germantown, 1701.

(3) The original MS. of the Scnd-Schreibcn of fo/iann
Gottfried Selig to Rev. Francke, at Halle.

(4) Pastorius' Send-Brieff Offenherziger Liebesbezeugnng
an die so-genannte Pietisten in Hock Dciitschlaud.

(5) Biographical sketch of Magister Zimmermanu, show-
ing that he was a student of Rev. ]\I. Tobias Wagner.

(6) Two heretofore unknown English books, by Con-
rad Beissel and Michael Wohlfarth, printed by Bradford,
Philadelphia, 1729.

The more we look into the history and religious condi-
tion of the German immigrants who came to these shores
in the early years of the eighteenth century, the greater
becomes our admiration for the deeds they accomplished.
INIany were religious enthusiasts of doctrine inimical to the
orthodox faiths which flourished under official sanction.
Persecuted at home, they left the Fatherland and came
either with their families to enjoy the promised religious
liberty, only to find that they were the victims of schem-
ing agents, and that many of the representations made to
them prior to their departure had but little foundation in
fact.

Yet, notwithstanding these drawbacks, we find here at
an early date the altars of the various faiths, orthodox and
sectarian, mystic and separatist, erected side by side in the
sylvan groves of Penn's colony. Though differing upon
religious tenets and creeds, these Germans, almost without
exception, were of the same moral and industrious class
that went so far to make our Commonwealth what is it.

Foreword. vii

Whether Separatist or Orthodox, Lutheran, Quaker or
Moravian, Mennonite or Dunker, New Mooner or Seventh
Dayer, all were known for their thrift, industry and relig-
ious devotion. Quite a number of them came to these
shores, singly or in companies, to seek the peace of mind
which they supposed could only be attained by practising
their peculiar tenets.

The founder of the Ephrata Community was one of
those religious leaders who, in a few years, succeeded in
gathering around him a number of men and women, some
of considerable erudition ; and in less than a decade we
had here in Pennsylvania a semi-monastic community,
which developed into a religious, educational, commercial
and industrial establishment, and at an early date set up
here, far away from the chief city of the Province, the
third printing-press within the Colony, and the first to
print with both German and English types.

The writer not only proposes to trace the peculiar his-
tory of this Community from its inception to its decline —
recall their legends and chronicle their traditions — but also
to present, as nearly as possible, a complete bibliography
of the various publications of these people, as well as of
all issues of the Ephrata press. Fac-similes of title-pages
are given whenever attainable.

Many of the facts and incidents are presented here for
the first time, being culled from letters and manuscripts
found in possession of descendants of the secular congre-
gregation, which was connected with the mystical Commu-
nity. Others, again, were found in private collections and
in various archives abroad, where they had reposed and
lain forgotten for over a century, until brought to light by
the investigation of the present writer.

It may be said that an undue importance has been
awarded to some of the humble characters, who became
leaders in these religious sects, and, by force of their sur-

viii Foreword.

roundings, were thus thrown into prominence. Tlie writer
has no desire to elevate any such persons ; neither does he
wish to detract one iota from the credit due them : his sole
aim being to tell the true story of this feature of the Ger-
man influence in the settlement and development of our
Commonwealth. Their influence has extended far beyond
the confines of our present State, as is instanced in the
general history of the German Baptist Brethren (Dunkers)
and the Moravian Church.

In compiling the present story, one of the leading
thoughts of the writer has been to preserve every item of
interest, both literary and pictorial, connected with our
subject or emanating from the mystical society at Ephrata.

Our illustrations are all from original sources ; the views
of buildings and surroundings are reproductions of photo-
graphs made by the writer at various times, from 1886 to
1899. The illustrations printed in the text are mainly
selected from a Kloster copy dating prior to 1750, forming
a feature in which this work stands unique. The text is
also amplified with foot-notes wherever necessary, as a
guide to the future student.

The quotations from the Chronicon Ephrctense, which
have been more or less freely used, are mostly from the
excellent translation by Rev. J. Max Hark, D.D. (Lancas-
ter, 1889).

Acknowledgments are due to the Hon. Samuel W. Pen-
nypacker for suggestions and the use of his unrivalled col-
lection ; to Frank Ried Dieflenderfer, of Lancaster, and
Dr. John F. Mentzer, of Ephrata, for assistance in solving
some local questions ; also to Johia W. Jordan, of the Histor-
ical Society of Pennsylvania, Albert J. Edmunds, and to
the many friends who have aided me in various wa}s
toward bringing this work to completion.

J. F. Sachse.

////)', 1S99.

CONTENTS.

CHAPTER I.

EPHRATA OF THE PRESENT DAY.

Location. Description. Gross' Hollow. Old Eagle Inn.
Paxtang Road. Horseshoe Pike. The Mountain Borough.
Social Functions. Ephrata Press of To-day. Mountain
Springs. Joseph Konigmacher. ..... 1-7

CHAPTER n.

BEYOND THE COCALICO.

Across the Stone Bridge. Grist Mill. Ancient Mile Stone.
"29toT." The Old Stile. The Kloster. Old God's Acre.
Tribe of Fahnestocks. Ephrata Academy. Erbs' Corner.
Zion Hill. Proposed Monument. Patriot's Day. Kloster
Miihle. Trials of the Kloster Officials 8-20

CHAPTER HI.

ADVENT OF THE PALATINES.

Trials of Early Settlers. Causes Leading to the Founding
of the "Order of the Solitary." Pietists and Enthusiasts.
Designing Land Agents. Arrival of Religious Communi-
ties. Fears of Quaker Governors. Proclamations Against
Palatines. Declaration Signed by Germans. Spread of
Sabbatarian Doctrine. Theosophy. Remains of the Com-
munity 21-31

CHAPTER IV.

GERMAN PILGRIMS.

Arrival at Boston. Johann Conrad Beissel. Parentage.
Youth. Apprenticeship. Travels as Journeyman Baker.
Calls Master's Wife Jezebel. Enlightened in Spirit. Heidel-
berg. Introduced into Rosicrucian Chapter. Banished.
Sails for the New World. Arrives in Pennsylvania. Disap-
pointment. Description of Germantown. Schwartzbrod
and Pumpernickel. Apprentices himself to a Weaver. . 32-48

X Contents.

CHAPTER V.

THE WEAVER'S APPRENTICE.

Peter Becker. Crefeldt Dunkers. Beissel as Apprentice.
Religious Condition of the Germans. Justus Falkner's
Account. Neglect of Children. Dispersion of Settlers.
Beissel in the Conestoga Valley. Settles on the Miihl-
bach. The First Free School in Lancaster County. . . 49-56

CHAPTER VI.

THE LABADISTS ON THE BOHEMIA MANOR.

Visit of Beissel to Bohemia. The Van Bebbers. The
Labadists. Augustine Herrman. Severe Discipline.
Samuel Bownas' Account. Location of Tract. Jean de
Labadie. William Penn and the Mystic Theologian.
Croese's Account. Labadist vs. Quaker. . . . 57-70

CHAPTER VH.

THE HUT IN THE FOREST.

Instruction to Children. Observing the True Sabbath.
The Newborn or Baumanites. Matthias Bauman. Perni-
cious Doctrine. Rev. Muhlenberg's Reports. Beissel as
an Evangelist. A Germantown Awakening. Dissension
on the Miihlbach. Sale of the Cabin. Beissel Retires to
the Schwedenquelle 71 -S3

CHAPTER VHI.

THE GERMAN BAPTIST BRETHREN.

Meetings at Germantown. Keithian Quakers. Anabap-
tists in Germany. Zwickau Prophets. Spread of the Faith.
Schwarzenau. Baptism in the Eder. The Germantown
Congregation. "First Fruits." Baptism in the Wissa-
hickon. Mystic Fires. Missive to Germany. Location
of Baptistry. Pilgrimage to Coventry. Martin Urner.
Revival in Pequea Valley. Baptism of Conrad Beissel.
The Conestoga Congregation. Return of the Pilgrims.
The Order of the Love-Feast. Pedelavium. Breaking of
the Bread. At Germantown. At Ephrata. . . . 84-110

Contents. xi

CHAPTER IX.

THE NEW DUNKERS ON THE CONESTOGA.

Sabbath Question. Beissel's Eloquence. Conestoga
Dunkers. Emulating Primitive Christians. Forbidden
Food. The Goose an Unclean Bird. Revival of Judaism.
Jewish Indian Traders. Synagogue at Schaefferstown.
Jewish C'ongregalion. Mosaic Customs in Pennsylvania.
The Movement in the Fatherland. The Old Jewish Ceme-
tery. Another Revival. English Sabbatarians at French
Creek. Able Noble. More Arrivals. Christopher Sauer.
Plan of his Farm. First General Conference of Brethren.
Activity of Mennonites. Publish a " Confession." Curious
Apology. Sabbath Question. Baptism of Christopher
Sauer. Fears of Governor Gordon. Re-baptism of
Beissel. Baptism of Peter Seller's Daughter. . . 111-140

CHAPTER X.

THE CRADLE OF GERMAN LITERATURE.

Credit Due Wissahickon Brotherhood. Beissel and Wohl-
farth. Two New Bradford Imprints. Mystyrion Anomias.
German and English Versions. Curious Features. Beis-
sel's Preface. Michael Wohlfarth. Naked Truth. George
Michael Weiss. First German Reformed Book. De-
nounces Newborn Sect. Nine and Ninty Mystical Prov-
erbs. Early Franklin Imprint. Specimen Page. German
Hymn-book of 1730. Beissel's Book on Matrimony.
John Philip Boehm 141-168

CHAPTER XI.

ALEXANDER MACK.

A Divided Congregation. Formation of Lancaster County.
Settlers Cabins Described. Dunker vs. Beisselianer. Ar-
rival of Alexander Mack. Seal of the Patriarch. Gossip
and Scandal. Maria Christina Sauer. Meeting of Beissel
and Mack. Superstitions. Unlucky Days. Legal Perse-
cutions. Ejectment of Squatters. Beissel Resigns his
Office. 169-182

CHAPTER XII.

KOCH-HALEKUNG— THE SERPENTS' DEN.

The Hut in the Wilderness. An Ideal Hermit. Prelude
to the New World. Hymn-book of 1732. Franklin's

xii Contents.

Accounts with Beissel. Discord on the Conestoga.
Arrival of Pilgrims. Pilgrimage to Philadelphia. Dis-
tinctive Dress. Jean Francois R^gnier. Scriptural Acorn
Diet. Acorn Coffee and Whiskey. Folklore of the Oak. 183-195

CHAPTER XIII.
A RETROSPECT.

Francis Daniel Pastorius. His Children Baptized. Men-
nonites Old Meeting House at Germantown. Lack of
German Clergy. Evan's "Help for Parents." Frank-
lin's Shorter Catechism. Gruber's Missive to Germany.
Pseudo-imprints of 1729. Bauman's Tractate. Stoever
Register. His Activity. Roman Catholic Missionaries. 196-213

CHAPTER XIV.
AN EVENTFUL YEAR.

Arrival of the Schwenkfelders. Beissel's Visit. Leonard
Heidt. Welfare's " Wisdom of God." Death of Alexander
Mack. PettikofTer House. Beggarstown. Preparations
for the Funeral. Curious Customs and Services. Burial
by Torch Light. Upper Burying Ground. Manuscript
Hymn-book of 1734. Unique Title. .... 214-226

CHAPTER XV.

THE AWAKENING ON THE TULPEHOCKEN.

Beissel's Power. John Peter Miller. A " Dutch" Proba-
tioner. Presbyterian Ordination. The Question of Justi-
fication. Old Buttonwood Church. Ordination of Peter
Miller. Appearance and Character. Autograph. Sup-
plants Boehm. Muddy Creek Church. Reformed Co-
calico Congregation. Earliest Records of Miller. His
Reformed Charges. Brother Lamech's Account. Conrad
Weiser. Baptism of Converts. Peter Miller's E.xplanation.
Recall of Boehm. His Account of Peter Miller. Burning
of Religious Books. Miraculous Preservation. Reports
to Germany. Peter the Hermit. Removal to Ephrata.
Weiser as High Priest. Building of Kedar. An Amusing
Anecdote • . 227-251

• CHAPTER XVI.

KEDAR.

Dedication. Beissel's Experience. House of Prayer.
Zion and Kedar. Spiritual Virgins. Ephrata.

252-259

Contents. xiii

CHAPTER XVII.
JACOB'S KAMPFF UND RITTER-PLATZ.

New Arrivals. Thoma Family. Pilgrimage to West Jersey.
Amwell. A New Hymn-book. Legal Persecutions. Caesar
and His Tribute. Curious Defence. Imprisonment of Si.x
Brethren. The Trial. Release and Return. An Impres-
sive Scene. Eine Feste Burg ist Unser Gott. Visit of
Governor and Staff. Justiceship Offered to Conrad Weiser.
Visit of Germantown Baptists 260-272

CHAPTER XVIII.

THE MONASTERY ON THE VVISSAHICKON.

An Awakening in Germantown. Ancient Parsonage.
Stephen Koch. Visions. Log-house on the Wissahickon.
Death of Johannes Gumre and Wife. Funeral Feast.
Schism Among Germantown Brethren. Exodus to Eph-
rata. Joseph Gorgas. The Stone House on the Wissa-
hickon. Description. Traditions and Legends. Present
Condition. A Landmark for the Future. . . . 273-289

CHAPTER XIX.

UNITAS FRATRUM.

Arrival of Moravian Pioneers. Spangenberg's Visit.
Parting Services at French Creek. Wohlfarth's " Wisdom
of God." Quakers and Sabbatarians. A New Hymn-
book. .......... 290-294

CHAPTER XX.

THE HABITS OF THE ORDERS.

Changes in Rules. Solitary vs. Conventual Life. Jaebez's
Explanation. Plain Apparel. Primitive State of Health.
Growing of Long Beards. Ancient Customs. Garb of
First Christians. Habit of Zionites and Roses of Saron.
Special Prayer Robes. Designing of the Habit. Con-
temporary Sketch of Sister. Schleyer and Kappen. Sep-
arate Uses. 295-304

CHAPTER XXI.

ROSTER OF THE CELIBATES.

Religious Names. Registers of Members. Biirgerliches
Stadt Buch. Roster of the Brotherhood. Autograph of
Onesimus. Roster of the Sisterhood. .... 305-311

xiv Contents.

CHAPTER XXII.
THE WEYRAUGHS HUGEL.

The First German Printing Office. Christopher Sauer.
Return to Germantown. Employed by Dr. Witt. Be-
comes a Clockmaker. First German Newspaper in
America. Efforts to Obtain Type and Press. Conrad
Weiser to the Rescvie. Tlie VVeyrauchs Hijgel. E.xplana-
tion of Title. Interesting Commercial Accounts. Contro-
versy Between Sauer and Beissel. The Printer's Version.
See, See, the Man ! Beissel to Sauer. Beast of the
Apocalypse. First Issue of the German Press. Sauer's
German Almanac. Newspaper. Specimen Sheet and
Price List 312-349

CHAPTER XXIII.

THE ZIONITIC BROTHERHOOD.

Martin Bremmer. Tolling of the Bell. Forming the
Brotherhood. A New Convent. Strict Observance.
Freemasonry in Lancaster County. Zionitic Chapter
House. Thirteen Votaries. Ordeals of the Neophyte.
Spiritual and Physical Regeneration. Regnier's Experi-
ence 350-363

CHAPTER XXIV.

THE AMWELL DUNKERS.

Baptism by Proxy. Alexander Mack Baptized for his
Father. Beissel as Father Friedsam. Pilgrimage to
Amwell. Dunker vs. Sabbatarian. Revival Services.
Consecration of Elinielich. Beissel's Epistle. Dismissal
of the Elder. The Virgin for Patroness. Tonsure. Fears
of the Scotch-Irish. Effect of Monastic Costumes. . 364-376

CHAPTER XXV.

THE HOUSE OF PRAYER.

Important Accessions. Zephania and Obadiah. Dr. Witt's
Tower Clock. Houses on Zion Hill. A Piece of Vandal
ism. Patent for Kloster Property. Great Saal of Zion
Consecration of Conrad Weiser. Rigorous Discipline,
Chiming of Bells. A New Project. A Severe Winter,
Brother Agonius. Sketch of. London Coffee House
Franklin's Tribute. Death of Agonius. Epitaph. . 377-398

Contents.
CHAPTER XXVI.

PENIEL.

Completion of Saal. Description. S)'nibolisni of Iron.
A Proscribed Metal. Radical Changes. The Saal of the
Present Day. Mysterious Footprints. Fracture-Schrift.
Inscriptions. Unique Specimens. Narrow and Crooked
Way. Restoration 399-415

CHAPTER XXVH.

A CELESTIAL VISITANT.

A Fiery Comet. Consternation. Special Prayers and
Liturgy. Beissel's Mystical Disquisition. English Ver-
sion. Comments. 416-422

CHAPTER XXVHI.

THE SKIPPACK BRETHREN.

Wiegner House. The United Brethren of Skippack.
Whitefield Preaches. Contract With Moravians. White-
field House at Nazareth. Anna Nitschman's Visit to
Ephrata. A Seven-dayer's Account. New Mooners.
Peculiar Teachings. Hans Zimmerman. Spangenberg's
Account. Gottfried Haberecht. Thomas Hardie. Brother
Theodorus. Missive to Beissel. 423-438

CHAPTER XXIX.

THE PENNSYLVANIA SYNODS.

Count Zinzendorf. Keeping the Seventh Day. First House
at Bethlehem. Call for Conference. Zinzendorf's List of
Sectarians. The " Pennsylvania Religion." Antes' Call.
Beissel's Reply. Second Synod. Withdrawal of the
Sabbatarians. Zinzendorf Visits Ephrata. Lodges at Zion.
Fails to Meet Beissel. Missive to Zinzendorf. The Last
of the Synods 439-451

CHAPTER XXX.

THE ORDER OF THE MUSTARD SEED.

Religious Awakenings in tlie Province. Influences of Mystic
Fraternities. TheOrder of the Passion of Jesus. Order of
the Mustard Seed. Slaves of Virtue. Profe.ssors of Jesus
Christ. Ritual of the Mustard Seed. E.xtension of the
Order. Insignia. Grand Cross. Indian Baptism. An
Indian Order 457-467

Contents.
CHAPTER XXXI.

HEBRON.

Ananias Sin. Cunning Scheme. Hebron. Ground Plan.
Dedication. Letters of Divorce. Failure of the Scheme.
Legal Interference. Weiser vs. Onesimus, Cremation of
Articles of Separation. 4^8-474

CHAPTER XXXH.
SARON.

Order of Spiritual Virgins. Hebron Becomes Saron.
Domestic Arrangements. Bernice 475~478

CHAPTER XXXni.
BETHANIA.

A Great Conception. New Brother House. An Ephrata
Raising. A Strange Episode. Cabalistic Speculations.
99 versus loo. Cammerhoff's Account. Plan of the Build-
ings. The Brother Saal. Description. Interesting Story.
Mystery Solved. Peculiarities of the Great House. . 479-487

LIST OF PLATES.

(Negatives and Reproductions by Julius F. Sachse.)

Artistic Pen-work — Ephrata Cloister, 1745
Toll Booth on Turnpike Looking West
Portraits, Governors Gordon and Keith
Ephrata Cloister — General View .
Conrad Beissel (Alleged Portrait)
Map of Mill Creek Settlements
Indented Bill, Used in Lieu of Money .

A German Baptism

Baptistry on the Wissahickon .

Old Pennsylvania Post-Road— Schaeferstown

Menno SiMONis — Portrait ....

Mennonite Meeting House — Germantown

DuNKER Meeting House — Germantown .

Postlevvaite's Tavern — Conestoga .

Ancient Ephrata Cabin ....

Dunker Graveyard at Germantown

Monastery on the Wissahickon, iSgg

Haunted Ravine on Monastery Grounds

Monastery Sixty Years Ago

Rev. August Gottlieb Spangenberg

Governor John Penn (the American)

Saal and Sister House, 1S98.

Within the Saal (Interior Views) .

Count Zinzendorf

Bishop John Nitschman ....
Saal and Sister House (Exterior Views)
Brother House, Bethania ....
Interior Views of Brother House .

Frontispiece,
facing page 8
24
30
70
54-55
81
90
94
116
129
132
156
169
183
222
272
278
286
290
384
399-
408

439
466

475
479
484

FAC-SIMILE OF TITLE-PAGES.

Justus Falkner's Missive. Rostock, 1702 51

Labadie's Apology. 1651 58

General History of the Quakers. London, 1696 68

Mennonite Confession. A. Bradford, 1727. 130

Mennonite Appendix. A. Bradford, 1727. 131

Speech of Patrick Gordon. A. Bradford, 172S. .... 137

Mystryion Anomias. A. Bradford, 1729. ...... 144

Naked Truth. A. Bradford, 1729 152

Short Discourse. B. Franklin, 1729 153

Americanischen Wildniisz. A. Bradford. 1729. .... 155

Mystische u. Sehr Geheime Spriich. B. Franklin, 1730. . . . 160
Mystischeu. SehrGeheimeSpriich. Specimen page. B. Franklin, 1730. 163
Gottliche Liebes u. Lobes Gethone. B. Franklin, 1730. . . . 166

Vorspiel der Neuen-vvelt. B. Franklin, 1732 186

Geistliche Fania. Philadelphia, 1730. 205

Gruber's Send Schreiben. 1730. ....... 207

Gespriich Ini Reich der Geistlichen Todten. Philadelphia, 1729. . 20S

Ein Ruf von Gott. Mattheis Bauman. 209

Lutheran Church Register MSS. 1733 210

Paradiesische Nachts Tropffen MSS. 1734 224

Einfaltige Gemiiths Bewegung MSS. 1734 225

Kirchen-Buch. Cocalico. MSS. 1733. .'.... 236

Kirchen-Buch. Baptismal Records. MSS. 1733 237

Augsburg Confession. . 243

Arndt's Wahren Christenthum 243

Arndt's Paradis Gartlein 244

Theosophische Lection. Ephrata, 1745 262

Jacobs Kanipff und Ritter-Platz. B. Franklin, 1736 265

Weyrauchs Hiigel. Sauer, 1739. 321

Weyrauchs Hiigel. Reverse of title 322

Ruthe Aarons. Sauer, 1739 3^5

Abgenothigter Bericht. Sauer, 1739 329

Ernstliche Ermahnung. Sauer, 1738. 345

Pennsylvanische Geschicht-Schreiber. Sauer, 1739 347

Specimen Sheet of Type and Price List. Sauer, 1740. . . . 349

Wunderschrift — first page. Ephrata, 1745. 420

Dissertation on Man's Fall. Ephrata, 1765 421

Hirten Lieder von Bethlehem. Sauer, 1742 453

ILLUSTRATIONS.

Initial, Illuminated E . .
Old Inn at Gross' Corner .

Ball Tickets

Ephrata Newspapers . .
Mountain Springs ....
Joseph Konigniacher . .
Tail Piece, Flourish, Kloste

MSS

Initial, Fractur, F . . . .
Ancient Milestone, 29 to T
Old Brother House . .

The Old Stile

Sister House and Saal from

S. W

Entrance to Old God's Acre
Script, Capital W . . . .
Ephrata Academy . . .
Projected Monument . .
Poster, " Patriot's Day"
Saal and Outbuildings . .
Stone Turnpike Bridge over

Cocalico

Tail Piece, Kloster Penwork
Initial, Ornamental C . .
A Denizen of the Forest
Initial, Ornate Script, A
Autograph, William Penn .
Arms of Pennsylvania
Seal of the Province .
Grinding Corn . . .
Rosicrucian Theosophy
An Ephrata Sister
Oldest Kloster Picture
Map of Palatinate
Initial, Fractur, I . .
Script, Capital C . .
Arms of Palatinate
Hoofpoort at Rotterdam

Toil

Arms of Manheim
Heidelberg Before Devasta

tion

Arms of Bakers' Guild
Travelling Journeyman's

Script, Capital N . ,
Seal of Germantown
Gothic Lower Case g
German VVanderbuch
Initial, Fractur, P .
Tail Piece, Kloster M.SS
Initial, Ornate Fractur, B
Script, Capital T . . . .
Augustine Herrman, portrait
Augustine Herrman, autograpl
Jean de Labadie, portrait
Initial, Fractur, S . .
.Script, Capital B . .
An Old Ephrata Design
Gothic Lower Case f .
Gothic Lower Case i .
Pilgrim Symbol . .
Initial, Fractur, M
Keithian Meeting House
Zwickau, Saxony
Arms of Zwickau .
Dunker Baptism .
Script, Capital R .
Map Showing Baptist
Arms, Canton Uri
Script, Capital L .
Script, Capital B .
Gothic Lower Case d
Baptism, Oldest Picture of
Institution of Lord's Supper
Script, Capital I . . . .
Tail Piece, Penwork . . .

3S
40

41
42
54
45
48
49
56
57
59
61
61
66
71
73
74
7S
81
83
85
84
86
87
89
90
92
94
95
99

lOI

102
106
107
no

Illustrations.

PAGE

Initial, Ornamental F . . . iii

Script, Capital E 114

Sacred Shophar 117

Arms, Biihler Family . . .117

Seal of David 118

Gothic, Lower Case i ... 120
Type of Early Palatines . .123
Survey of Sauer Plantation . 125
Christopher Sauer, Autograph 126

Script, Capital U 128

Script, Fractur, H .... 141

Script, Capital M 148

Quaker Meeting and Court

House 149

Script, Capital T 159

Initial E by John Philip Boehni 167
Autograph, John Philip Boehni 168
Initial, Fractur, R .... 169

Building a Home 170

Divine Inspiration, Vignette . 276
Autograph, Alexander Mack . 276

Script, Capital O 277

Autograph, Margretha Mack . 280
Autograph, Johannes Pettikof-

fer 2S1

Autograph, Anna Elizabeth

Pettikofler 2S1

Autograph, Johannes Mack . 2S1
Autograph, John Gorgas . . 2S3

Script, Capital L 283

Gothic Lower Case v . . . 2S6

Reward Card 2S9

Initial, Fractur, D .... 290
Unitus Fratrum Seal .... 291
Wisdom of God, Advertise-
ment 292

Display Type, G, Tail Piece . 294
Initial, Fractur, G .... 295

Spiritual \'irgin 302

Tail Piece, ornamental Design 304
Initial, Fractur, N .... 305
Autograph, "Onesimus" . . 30S
Initial, Ornate Fractur, C . . 312

Tail Piece '. .3"

Diploma by Dr. Witt . . .314
German Paper, First . . .317

PAGE

Arms, Printers' Guild . . . 318
"Weiser," Dr. to "Franklin" 326
Initial, Kloster Font, "T" . 331
Arms, Pennypacker .... 333
Initial, Ornate Fractur, L . . 350

Script, Capital B 354

Seal of Solomon 359

Initial, Fractur, J 365

Script, Capital I 36S

Virgin and Child 373

Initial, Ornamental Fractur Q 377
Gothic, Capital A . . . . 37S

Zion Hill 380

Script, Capital T 382

London Coffee House . . . 392

Script, Capital W 394

Tail Piece, Franklin .... 398
Initial, Ornamental Fractur, O 399

Script, Capital A 401

Gothic Lower Case h ... 409
Fractur Schrift Tablet . . . 412
Tail Piece, Ephrata Hymn-
book 415

Initial, Fractur, W . . . . 416
Initial, Fractur, M .... 423
Whitefield House, Nazareth . 426

Script, Capital W 430

Tail Piece, Ephrata Penwork . 438
Initial, Ornamental Fractur, Z 439
Bethlehem, First House . . 441
Antes Call for Synod . . . 443
Tail Piece, St. John .... 456
Initial, Ornamental Fractur, K 457
Arms, Stadt Halle .... 459
Mustard Seed, Jewels and In-
signia ..." 464

Passion of Jesus, Insignia . . 465
Seal of Kloster, 1745 . . . 467
Initial, Ornamental Fractur, F 468

Hebron, Plan of 470

Tail Piece, Ephrata Carnation 474
Initial, Ornamental Fractur, A 475
Tail Piece, Weeping Angel . 478
Initial, Ornamental Fractur, T 479
Brother House, Ground Plan . 4S2
Tail Piece, Invocation . . . 487

CHAPTER I.
EPHRATA OF THE PRESENT DAY.

1^^

»70|B|

B^m

PHRATA ! Of all the

words and names in the
vocabulary of Pennsyl-
vania none embraces so
much of what is mysti-
cal and legendar}^ as the
word Ephrata, when it
is used to denote the old
monastic community
which once flourished
in the valley of the
Cocalico in Lancaster
county, and whose
members lived accord-
ing to the esoteric
teachings, practised the mystic rites, and sought for both
physical and spiritual regeneration and perfection accord-
ing to the secret ritual as taught by the ascetic philosophers
of old.

Glancing over any good map of Pennsylvania the searcher
will find noted in the northern part of Lancaster county
the town of Ephrata, — pronounced Ef-ra-taaw. The exact
location, if the map be a modern one, is where the Reading
& Columbia railroad crosses a branch of the Cocalico creek;
or, if the map be an old one, where the road from Lancaster
to Reading intersects with the Brandywine and Paxtang
road leading from Downings' to Harris' ferry.

The Ephrata of the present day is a flourishing town
or borough of perhaps three thousand inhabitants, support-

2 The German Sectarians of Pennsylvania.

ing several banks, hotels and numerous industrial estab-
lishments.

With this modern hive of life and industry we really
have but little to do, except to mention it in a general
way, as it merely takes its name from the old community
of mystic theosophists who once flourished in the vicinity.
So we will pass the modern town after a short description
as it appears at the close of the nineteenth century, and
then lift the veil of the past and study the history and
recall the romance of the devout people who settled here
over a century and a half ago, and flourished and prospered
within this most fertile valley until the increase in popu-
lation and the changes in the political condition of the
Province, together with other causes which will be fully
set forth, made the monastic feature of the community an
uncongenial one to our republican institutions.

The visitor, as he steps from the train at Ephrata station
on the Reading & Columbia railroad, finds himself in the
midst of a typical modern Pennsylvania-German town. A
few paces below the railroad is the chief square of the
borough. Here Main and State streets intersect. It is an
old cross-roads, where formally stood a provincial tavern
with its necessary outbuildings. It was known as Gross'
Corner and Gross' Hollow. This old landmark was the
nucleus for the present town. Now two large hotels upon
opposite corners and an imposing business block have sup-
planted the old-time hostelrie, and form what is virtually
the centre of the town.

From this point the fine broad street is a sloping one,
gradually' ascending towards the east as it leads up to the
Ephrata mountain, with its erstwhile renowned springs in
the background. Westward the street descends at an easy
grade until it reaches the Cocalico, which is spanned by
an ancient stone bridge of several arches. As one leaves
the centre of the town in either direction the business

An Old Roadside Inn.

The German Sectarians of Pennsylva>iia.

houses gradually give way to the comfortable homes, neat
and tidy, such as are to be found in every Pennsylvania town
and village wherever the German element predominates.

The houses, set well back from the street line, are of a
style of architecture characteristic to Pennsjdvania Ger-
mans, mostly two story, having an ample front porch
with benches at either side of the door, trellised with
sweet-flowering vines. All woodwork and paint is kept
scrupulously bright and clean. In summer nearly all the
dwellings have neat flower-plats in front, while in the rear
there is an ample kitchen-garden, which is invariably at-
tended to by the wife or matron of the home. Another
peculiarity is that all houses are built with the gable end
towards the side, none facing the street.

The finely shaded main street, originally the Brandywine
and Paxtang road, and in later years known officially as
the Downingtown, Ephrata and Harrisburg turnpike, but
locally as as the " Horseshoe pike," is a highway which,
before railroad days, was the
connecting link between the
Lancaster turnpike and Harris-
burg. It diverged from the for-
mer highway at Downingtown,
and from its peculiar curved
course received the name it
bears from the teamsters who
then toiled over its hills to the
Susquehanna. Such part of
this old thoroughfare as lies
within the borough limits is
now Main street of the town.

Social Functions oi- the Past. The chicf CrOSS Street State

— is such part of the old State road connecting Lancaster
and Reading as lies within the borough limits.

Ephrata is laid out on a somewhat irregular plan, the ex-

1
t

AT EPHRATA.

%
1
1

The Ephrata Press. 5

posure on the hillside being north by west, and on account
of this location it is frequently called the Mountain borough
of Lancaster. Since August 22, 1891, when the town was
incorporated, the streets and footways have been nicely
graded and paved, and a system of electric lighting has
lately been introduced. The town is also provided with
a good supply of water obtained from never-failing springs

The Ephrata Review.

THE REVIEW IN ITS ENLARGED FORM SENT UNTIL igoo FOR Sio

hmm mneJ—'^i^-.iiiiign m. uwni .-^.^i^t-. i k im in

Present Circulatit

(p,<.i|^S"'

T'-I-TT-l T

•II^^.,^ . rw, .

ATT^^-TTr,

«.»^j5«

*iS^^:

IHE llil'JlKAiA IMiiWO.

iElffltl

s6=='^'==

Volum* XL EFHKATA. PA, THUMDAT. NOVEMBEB 8. 1 89a Number 3L

w^-^zj^^r^-

ISffl

^■I^P

^^^fc

£pbcata IReporter

BONA-FIDE CIRCULATION, OVER 1400 COPIES EACH WEEK

a^pSf

■nii

The Ephrata Press at the close of the Nineteenth Century.

upon the mountain side which overlooks the town. There
are also excellent schools, churches of various denomina-
tions and ample hotel accommodations for visitors and trav-
ellers. There are also published within the borough three
weekly newspapers, — T/ie Ephrata Review,^ The Ephrata
News^ and The Ephrata Reporter.

Mention has been made of the " Springs." This is a

The Gt'Diian Srrfariaiis of PiiDisv/vania.

summer resort some distance up the mountain side, facing
upon Main street. The resort was originally started in the
year 1846 by Joseph Konigmacher, a local celebrity, and

under his management
soon gained considera-
ble reputation as both a
pleasure and health re-
sort, being patronized
by many men of social
and national promi-
nence during the ante-
bellum days. The re-
sort became known as
the "Ephrata Mountain
Springs," and in the
course of a few years it
came into great favor
with Philadelphia and
Baltimore society folk.
Of late years, however,
the old resort has lost
much of its prestige,
and gives the visitor
but little idea of what
it was under the Konig-
macher regime, when
the porches and halls
were filled with the wit
and beauty of the days
of Pierce and Buchanan.
The elevation of the
Springs is reputed to
be 1250 feet above tide water, and from the observatory
which once stood within the grounds magnificient views, ex-
tending far into the neighboring counties, were to be seen.

Ephrata Mountain Springs. 7

Within the past few years another fine resort, " The
Cocalico," has been built within the town, and offers
modern conveniences to visi-
tor and tourist. Such is the
modern town of Ephrata.

It is, however, with an
older settlement — Old Eph-
rata, the Ephrata of colonial
days — that our interest cen-
ters, and which is still re-
called by several quaint
buildings, — of a style and
architecture foreign to this
country, — structures which
have weathered the storms
of over a century and a half,

Joseph Konigmacher.

and now stand like silent

monitors of the past, relics of a by-gone age ; unique struc-
tures, second only in interest to the quiet resting-place — the
God's acre by the roadside — where repose the actors and
characters, pious and God-fearing men and women, who
once upon a time lived in these quaint houses, labored to
turn the wilderness into a blooming garden, and here
erected the altar of mysticism, and kept alive for years
the fires of theosophy and the esoteric speculations of the
Heavenly Bridegroom and the Celestial Eve. Here they
lived as a community, many as celibates, laboring and
hoping, until they were laid one by one in the peaceful
Kloster cemetery, there to remain until the harbinger
should appear in the skies and proclaim the Millennium.

A Specimen Flourish, from Kloster MSS.

CHAPTER II.
BEYOND THE COCALICO.

OR our purpose we will
now leave the bustling,
modern borough at the
foot of Main street, cross
the stone bridge which
spans the picturesque Co-
calico and continue up the
old turnpike. A few rods
bring us within the bor-
ders of the old confine, for-
merly known as "The Set-
tlement of the Solitary "
{Lager der Einsamen\
locally, as the " Kloster,"
and on some old records as
" Dunkerstown," but properly as " Ephrata."

The first object to attract attention after crossing the
creek is a large brick grist-mill of modern construction,
its massive chimney forming a prominent feature in the
landscape. As the improved methods of milling and
growing business demanded increased facilities steam-
power and new machinery were introduced ; and, to meet
further demands, it was rebiiilt upon several occasions, imtil
it has now lost all its former identity when it was a typical
Pennsylvania water-mill. The only thing giving any clue
to its antiquity is an old tab-
let which was replaced in the JP' t^' pi/i r\:r^:fT\ \ .;" |
new wall. It bears the legend *|''.:.it^"i , f :<t^v>-'.QJE^^1|
"A" MDCCLVI" (i756)and ^^'^'" '-" - ^^^^' ^ --'-' - ^- -^

The Old Mile-Stone. 9

refers to the original mill erected by the Baumann family.
Upon the site of the present mill once stood the second
paper-mill of the Community. It continued as a paper-
mill until about the year 1836, when it was sold to private
parties and turned into a grist-mill.

The chief mill-site of the old Community, the original
" Kloster Miihle," is situated about a mile further down
the creek as it winds its course around Mount Zion. The
history of both mills will be fully described in the proper
place.

Returning to the highway, which is now knowu as the
Clay and Hinkeltown turnpike, we pass
the miller's dwelling, a modern brick
house. Upon the opposite side of the
turnpike we have an old mile-stone, set
when the Horseshoe pike was first lo-
cated. It bears the following legend :
" 29 To T.-59 To P." To the unin-
itiated these letters are something of a
puzzle, especially when told that the
upper characters mean 29 miles to
Downingtown ! an incident which has

Ancient Mile-Stonk on *^

THE Horseshoe Pike. \,^^-^ Scized UpOU aud brought OUt With

avidity by ignorant and biased writers whenever they wish
to say anything against the intellectuality of the Pennsly-
vania-German.

More than one writer has made merry over the Pennsyl-
vania-Dutch who, according to him, publish their ignorance
to the world on their mile-stones by spelling Downingtown
with a " T."

Now, the fact of the matter is that the shoe is upon the
other foot ; the "T" does not stand for Downingtown, but
for turnpike. It will be recollected that the turnpike be-
tween Philadelphia and Lancaster was the first hard road
in the United States, and was for years alluded to as " the

The German Sectarians of Pennsylvania.

Turnpike," and our road led from this turnpike to the
Susquehanna. Incidentally it may be mentioned that the
construction of this great highway proceeded chiefly from
these same Pennsylvania-Dutch, who, with some modern
would-be historians, are continually held up as examples
of ignorance and boorish stupidity.

Upon the right-hand side of the road as we journey west,
just above the ancient mile-stone, there stands an old stone
house dating back perhaps to colonial days. Just above it
a large brick house faces the road, from which it is now
separated by an ornamental fence. This building in former
days, when the horn of the stage-driver and the crack of
the teamster's whip were familiar music throughout the
land, was a public house, where cheer was dispensed to
man and beast. The tablet bears the legend : " build by

DANIEL BAUMAN & SALLY

his WIFE 1819."

Just above this former
hostelrie is an old toll-
booth, No. 2 on the Clay
and Hinkeltown pike.
Directly opposite, a stile
leads over the rail fence
into the meadow beyond.
Pa.ssing over the rude steps
and entering the enclosure
we are within the Kloster
grounds. Several large
buildings in the rich green
meadow, some distance
from the road, attract our
notice as they loom up
against the sky. In local
parlence, the whole of this

Copyrtght, Century Co. . N. V.

The Old Stile. property or farm is known

The Kloster.

as the " Kloster." The cluster of houses seen upon the
right is prominent from the extreme pitch of the high
gabled roof of the chief building. This is known as the

Sister House and Saal from Sout:

" Saal" or prayer hall, and stands at right angles with the
"Sister House," whose gable end at this point is just visible
over the tops of the out-buildings. The peculiar large and
rambling building towards the left, standing alone in the
meadow, is what remains of the old " Brother House."
The chapel or Saal, with the extensive galleries which
once adjoined it, has long since been demolished. The
Kloster presse^ or Ephrata printing establishment, is said
to have been located in the lower corner of this house.

All these ancient buildings are now occupied as tene-
ments, except the Saal proper, which is still devoted to its
original uses, religious services being held upon the scrip-
tural Sabbath by the local Sabbatarian or German Seventh-
Day Baptist congregation.

The smaller dwelling among the trees, about equi-distant
between the two groups of large buildings, was once the
cabin of Father Friedsam, the founder and master-spirit
of the Community. The elevation just beyond the build-
ings is known as Mount Zion, and was formerly the site
of several large structures, somewhat similar to those de-

The German Sectarians of Pennsylvania.

scribed. They were used for monastic purposes by the
Zionitic Brotherhood. At the top of the hill, a flag-pole is
seen in the extreme distance. This marks the secular
bur^-ing-ground of the Community, and it is here that
so many Revolutionary soldiers found their last resting-
place in the winter of 1 777-1778, after the battles of
Brandywine and Germantown, when the buildings of the
Brotherhood were occupied by the American forces as
military hospitals.

Returning once more to the turnpike, a short walk
brings us to the lane leading into the Kloster grounds.
At this point we reach the old God's acre of the Kloster.
It is separated from the road by a low stone wall without
ornament or coping. The main entrance to this hallowed
spot is from the Kloster side. Standing in the road and
looking over the low wall, one is attracted by the peculiar

The Old Brother He

; (South Front).

angle formed by the Sister House and Saal as seen from
this point. The small modern house seen just above the
main gateway is for the use of the tenant fanner of the
Kloster farm.

77/,? Cemetery.

Entrance to the Old God's Acre of the Kloster.

14 The Grrman Sectarians of Pcnnsylvattia.

^E will now go into the old gi'aveyard with
its green hillocks and mossy tombstones,
often bearing strange legends and mystic
symbols : inscriptions which recall to the
local historian and genealogist the various
persons of greater and lesser note who once lived and died
within the confines of the Communit)-. The most promi-
nent tomb is that of Conrad Beissel (Father Friedsam Gott-
recht) the founder of the Community. It is marked with
a large marble slab, and is shaded by a tall wild cherry
tree, which has sprung up within the last half-century.
A few feet away, under the shadow of the same boughs, is
to be seen the head-stone of the Reverend Peter Miller
(Prior Jabez), while clustered around the graves of these
two great leaders are the graves of the different celibates,
male and female. Many are marked with quaint inscrip-
tions ; others again with stones merely giving the religious
name of the occupant of the narrow cell below : characters
of whom we shall have much to say in the progress of this
history.

Within the bounds of this cemetery there also rest a
number of early settlers who belonged to the secular
Sabbatarian congregation. These people lived outside
the Kloster confine, but were baptized members of the
congregation. Many of these old pioneers were the an-
cestors of some of our prominent families of the present
day. As an illustration, it is but necessary to mention old
Dietrich Fahnestock who, as set forth upon his modern
tombstone, was the "Father of the Tribe of Fahnestocks."
Leaving the old cemetery for the present, and continu-
ing up the turnpike, a few rods bring us to a frame house
of modern build. It fronts upon the pike, and is sur-
mounted by a cupola and clock, with hour hand and bell.
A large sign under the center window bears the inscription,
" Ephrata Academy Founded 1837 — By the Society of —

The Ephrata Academy. 15

Seventh-Day Baptists." This building is now used as an
unclassified township school.

As we continue our ramble up the thoroughfare, we pass
cultivated fields upon either side of the road. These were
formerly woodland, from which the inmates of the two
houses were supplied with fuel. The woodlands were then
known as the Brother and Sister woods respectively ; the

The Old Ephrata Academy.

latter being upon the left-hand side of the road. We at
last come to the top of the hill — Erb's Corner, as it is
locally known.

The massive stone house on the corner opposite the
Kloster grounds, during colonial days, was a tavern stand.
It was built and kept by Henry Miller, who contracted the
deadly camp-fever while ministering to the wounded soldiers
in the hospital on Zion Hill. He was buried within sight
of his home among the patriots in the cemetery on that hill.
The tablets on the old tavern bear the legend : " henry
MILLER MDCCLXIII & SUSANA MARGAR : his Wife."

i6 The Gtrman Sectarians of Pennsylvania.

The guide-post at the cross-roads informs us that it is
thirteen miles to Lancaster and eighteen miles to Reading.
The ascent was a gradual and easy one. The country
road, which here crosses the turnpike, forms the boundary
of the Kloster grounds proper. This road is known as the
upper or old Reading road, and dates from Provincial da)s.

Let us now turn to the left and continue our walk down
this old road. As we look towards the Cocalico, the Klos-
ter grounds lie before us. We have here a panoramic view,
with the ancient bxiildings in the distance. The clusters
of small cottages, which for a century or more have stood
on the slope of Zion Hill, and were formerly utilized for
various industrial purposes by the Community, are plainly
seen. It was upon the high ground, about half-way up this
hill, where stood the original buildings of the Zionitic
Brotherhood, which were used for hospital purposes during
the Revolution. A short distance further we reach the
highest part of the Kloster property. Here, separated from
road and field by a neat white-washed pale fence, is the
secular graveyard of the old settlement, wherein are buried
over two hundred patriot soldiers of the Revolution, whose
only epitaph for many years was a plain board upon which
was inscribed in (j&rvaa.n. fractur-sckri/t

Ibicr ruben Mc (Bcbcine von vicl Solbaten.

A local tradition tells us that this inscription was placed
over the common grave on Zion Hill at the instance of
Peter Miller who, as Brother Jabez, succeeded Beissel as
leader of the Community.

The prominent feature of this cemetery, the title of
which is now vested in the " Ephrata Monument Associa-
tion," is a tall flag-staff and the base of a projected monu-
ment, designed as a tribute to the memor>- of the many
soldiers interred there. The corner-stone was laid by

Patriofs Dav.

Governor Francis Shunk so far back as 1S45, but after a
few courses of stone were put in place tlie
enterprise lapsed until a few years ago, when
the Monument Association was revived with
every prospect of now carrying the project to
an early completion.

Under their auspices September nth of
each year is now celebrated as " Patriots'
Day" by patriotic meetings, addresses and
processions, thus keeping alive the spirit of
patriotism and the interest in the projected
monument.

From this spot is obtained a fine view of
the country. Beyond the Kloster property IK-^i
is seen the modern town of Ephrata with its monument as
industries, the Ephrata mountain forming a P''°-"="''° "^ '*«•
verdant background to the
beautiful landscape. Turn-
ing to the south, if the day
be clear, Akron and Lititz
are plainly seen.

Leaving Mount Zion and
continuing our ramble down
the old road, which now dips
towards the Cocalico, a short
walk brings us to the mill-
seat of the Kloster, where
once upon a time stood their
five mills, which ground corn,

10 70ICIS'"V1tERATA OffiM BAim ^^^^^^ timber, fulled cloth,
_»MM(i)i»BCEiiTB<THEi*niicon.n«<, ptcsscd oll froui thc Hnsced

raised in the vicinity, and
_!§?* wove much of the paper used
in the Province. At the pres-
ent day there is but a single mill upon this site, — it is a

i7» FAMS' M! i8«

The Second Annual Memorial CelebraM of

PATRIOTS' DAT,

-i>WILL BE HELD ON-»

_At MT. ZION, Ephrata. Pa..

MU UCIISECIlEil POST. No. 15^ G. I. ■.. 4 Usali. P>. ~ S

GRAND DISPLAY OF FIREWORKS.

1 8 The Ger/uaii Stctarinns of Pennsylvania.

flour- and grist-mill. In the present structure the only
feature which recalls the days of yore, — when the mill was
run pro bono

Deo propitio reftauratiu if^flTi^^

r" f^ _ I the cowled

pro bono publico impen- ' brethren of

fis Societatis Ephratenfis ' the sodetas
Ano MDCCLXXXIV post ; ^ra/ensh,
ordinem fundatum Lmo Fun- i 7'^^ ^^1^

, . , . \y\rii i stone or tab-

datorisque obitum XVll kt bearing

a Latin in-
scription, which was placed by the Brotherhood in the walls
of their grist-mill when they reconstructed it in 1784.

It is an interesting fact that the flour made in this mill
is still a stone-pressed, ground flour, made in the same
primitative manner as when run by the Brotherhood.

Just below the mill is the old ford over the Cocalico. It
is now superseded by a wooden bridge. Crossing this struc-

D% ^ 1 1\5 /f;TT

^*^^i^:^^^_^j^__^^^

The Saal and Outbuildincs.

ture, a few rods bring us to the forks of the Reading road.
The branch road is known as the lower Reading road, and
takes its course via Gross' Corner (the Ephrata of to-day)
and Reamstown. At the intersection there is a massive
stone house, which was formerly a tavern stand. The tablets

An Amusing Licidenf. 19

in the walls bear the following inscriptions: "jacob kim-
MEL A. D. 1795. — ESTHER KIMMEL MDCCVC."

Leaving the old mill-site and turning towards the left,
passing the dam, we follow the windings of the picturesque
Cocalico ; a shady foot-path shields us from the sun, and
leads us to our starting-point. About half-way down this
path, some distance from the mill-dam, the creek widens and
deepens perceptibly. Here, tradition states, was the baptis-
tery of the Community. It is directly opposite the Brother
J,, House. A short walk further, and we are
j^^^fktf.fii' once more at the old turnpike bridge.

The Old Turnpike Bridge over the Cocalico.

The Kloster of late years has become something of a
curiosity for visitors, especially during the summer season,
when the grounds are frequently overrun by sight-seers,
busybodies and relic-hunters, who know little or nothing
of the history of the old Community, and seem to ignore
the fact that the grounds are private property and often
fail to respect the rights of the residents.

These incursions sometimes lead to encounters between
the residents and the visitors, which generally end in the
discomfiture of the latter.

An instance of this kind, which came to the notice of
the writer, will illustrate the trials of the Kloster people.
Several years ago one of Philadelphia's leading divines

20 The Crerman Sectarians of Peiinsvh'ania.

visited Ephrata with several members of his flock. During
the stay at the Springs a trip to tlie Kloster was planned
under his direction. Of course he knew everything about
the Kloster history and the ancient buildings and their
uses, or at least he thought he did, — an opinion shared
by his companions. Well, the party drove up in several
wagons and entered the grounds, walking about as if they
owned the place. The reverend gentlemen aired his
opinions about the old Dutch Dunkers and their religion.
As they were about to enter one of the old buildings they
were accosted by a man in the garb of a plain working
farmer, who stepped up to the Dominie and asked his
business. The haughty reply was that that it was none
of his affair, with the further injunction to go about his
business, as he was not fit to be seen in the presence of
ladies in the costume he was in. One word brought on
another, until the Dominie, drawing himself up to his full
height, told the farmer that he wanted him to understand

that he was the Reverend Doctor of Church

in Philadelphia. The reply was : "I ton't care who you
was ; I am de trustee, und I tell you to clear out." The
party did not inspect the buildings.

It is, however, but just to say that when strangers come
properly introduced or accompanied by a resident all
reasonable courtesy is usually extended to them by the
Kloster authorities.

Specimen of Ornamental Pkn-VVobk from the Kloster Schreib-Stube.

CHAPTER III.
THE ADVENT OF THE PALATINES.

OMPARATIVELY few per-
sons in the State of Penn-
sylvania are familiar with
the true history of old
Ephrata and its founders,
or the causes that led to
its existence and dissolu-
tion. The plain and un-
assuming denomination of
Christians who chose it as
a suitable place for religi-
ous retirement, and assem-
bled in the vicinity of its
green peaceful valleys for the exercise of their pious devo-
tions, and whose object was more the enjoyment of their
Christian privileges than the establishment of a name for
the admiration of posterity, have left little from the wreck of
time to point out the important services they have rendered
to religion and their country.

The traveller who now visits the old Kloster grounds
finds nothing but relics of its former greatness. The
houses devoted to the purpose of religious services have
either disappeared or are fast crumbling into ruin. Every
vestige of the place, as originally established, is fading
away from the world forever.

At the time when the first settlement was made by these
pious pioneers the surrounding country was yet an un-
broken wilderness ; the wild animals of the forest — such
as bears, wolves and foxes — roamed at will, coming from

The German Sectarians of Pennsylvania.

their dens on the mountain to the very doors of the settlers'
cabins ; creeping reptiles from the swampy lowlands also
abounded, and added to the terror of the venturesome
colonists ; while, as an old letter tells us, " the gloom of
the adjacent forests was only broken by the smoke of
the wigwam or the occasional gleam of the Indians'
council-fire."

Properly to understand the causes which led to the for-

/-.^^^ mation of this organization — known
1 to the members as "The Order of
"J the Solitary {Der Ordeft der Einsa-
)i'\ij "'^") — and made its existence possi-
ble, one must take into consideration
the political as well as the religious
situation of the settlers at the time
in question ; nor must the peculiar
temperament of these emigrants
from the Fatherland be overlooked ;
then again the newness of the coun-
try', the limited means of intercourse,
~\ together with the fear of the savage,
the distance between the scattered
settlements, the differences of
nationality and language, —
those of each nationality pur-
suing a different policy, thus
engendering local jealousies,
— all these matters tended to act upon the sanguine tem-
perament of the German settlers, the majority of whom
had left their native land on account of religious intoler-
ance and persecution, fleeing to this Province here to enjoy
the promised liberty.

Many of these people were what were known as Pietists
or Enthusiasts. These, together with the followers of
Simon Menno, came thither to live in peace with the world

A Denizen of the Forest.
(From an old sketch.)

The Woman hi the Wilderness. 23

and worship the Almighty according to the dictates of their
conscience. Others, again, professed Quakerism, and sought
within the fold of the Religious Society of Friends that
elysium on earth pictured to them in the far-off Fatherland
by designing land-agents and speculators.

MONG the Germans who thus came to
these shores in the early days of the
eighteenth century there were several
communities who came, it might be
said, in a body ; seeking in the New
World not only to escape the persecutions to which they
had been subjected in the Fatherland, but also to put into
practice some of the peculiar religious doctrines in vogue
among scholastics at that time, — dogmas which they were
prevented from publicly proclaiming or practising by the
church authorities in Germany. Notable examples were
Kelpius and his band of Pietists, who settled on the banks
of the Wissahickon in 1694, and were known as the Society
of the Woman in the Wilderness ; the Labadists who, in
the latter part of the seventeenth century, settled on the
Bohemia Manor in Maryland, and there founded a monastic
community ; the Mennonites and Dunkers, two sects who
differed from each other mainly in the fact that while the
former administer baptism by sprinkling the latter believe
in the necessity of immersion, and in the early part of the
eighteenth century formed quite a community in Philadel-
phia county. To many of these people the fertile valleys of
the Conestoga and Pequea, then within the bounds of Ches-
ter county, proved
particularly attrac-
tive, and as they con-
tinued to arrive in
large numbers they
soon attracted the at- autograph of whmam penn.

tention and excited the fears of Governor Keith, who, as

24 The German Sectarians of Pennsylvania.

early as 1717, expressed the apprehension that, under the
circumstances, the Province might soon become a foreign
colony.'

To counteract this state of affairs it was ordered in a
council held September 17, 1717 :

" That all Masters of Vessels who had lately landed any
" of such passengers, to appear before the Board, and render
"an account of their number and character."

A proclamation was also
issued calling on all such emi-
grants to appear within the
space of one month before some
magistrate, —

" Particularly before the Re-
" corder of this City to take
"such oaths appointed by law
"as are necessar\- to give assur-
" ances of their being well afTec-
" ted to his Majesty and his Gov-
" ernment. But because some
" of these foreigners are said to
" be Mennonists, who cannot for
" conscience's sake take any
" oaths, that those persons be admitted upon their giving
" any equivalent assurances in their own way and manner."

Arms of Pennsylvania.
{From a contemporary proclamation.)

' The Governour observ'd to the Board that great numbers of fforeigners
from Germany, strangers to our Language & Constitutions, having lately
been imported into this Province daily dispersed themselves immediately
after Landing, without producing any Certificates, from whence they
came or what they were ; & as they seemed to have first Landed in
Britain, & afterwards to have left it Without any License from the Gov-
ernment, or so much as their knowledge, so in the same manner they
behaved here, without making the least application to himself or to any
of the magistrates ; That as this practice might be of very dangerous Con-
sequence, since by the same method any number of foreigners from any
nation whatever, as well Kncmys as friends, might tlirow themselves
upon us ; The Governour, therefore, throught it requisite that this matter
should be Considered by the Board. — Col. Rec, vol. iii, p. 29.

THE GERMAN SECTARIANS OF PENNSYLVANIA.

SIR WILLIAM KEITH,

PATRICK GORDON,

Fears of Governor Gordon.

Ten years later, when Patrick Gordon was Governor, at a
council held at Philadelphia, September 14, 1727, we read :

" The Governour acquainted the board, that he had called
" them together at this time to inform them that there is
"lately arrived from Holland, a Ship with four hundred
" Palatines, as 'tis said, and that he has information they will
" be very soon followed by a much greater Number, who de-
" sign to settle in the back parts of this Province ; & as they
" transport themselves without any leave obtained from the
" Crown of Great Britain, and settle themselves upon the
" Proprietors untaken up Lands without any application to
"the Proprietor or his Commissioners of property or to the
"Government in general, it would be highly necessary to
" concert proper measures for the peace and security of the
" province, which may be en-

" dangered by such numbers
"of Strangers daily poured
" in, who being ignorant of
"our Language & Laws, &
" settling in a body together,
" make, as it were, a distinct
" people from his Majesties
" Subjects.

"The Board taking the
" same into their serious Con-

"sideration, observe, that as seal of the province of Pennsylvania.

"these people pretended at first that they fly hither on the
" Score of their religious Liberties, and come under the
" Protection of His Majesty, its requisite that in the first
" Place they should take the Oath of Allegiance, or some
"equivalent to it to His Majesty, and promise Fidelity to
" the Proprietor & obedience to our Established Constitu-
" tion ; And therefore, until some proper Remedy can be had
" from home, to prevent the Importation of such Numbers
" of Strangers into this or others of His Majesties Colonies.^

Vide Colonial Records, vol. iii, pp. 282-283.

The German Sectarians of Pennsvlvanta.

" 'Tis Ordered, that the Masters of the Vessells import-
" ing them shall be examined whether they have any Leave
" granted them by the Court of Britain for the Importation
" of these Forreigners, and that a List shall be taken of the
" Names of these People, their several Occupations, and the
" Places from whence they come, and shall be further ex-
" amined touching their Intentions in coming hither ; And
" further, that a Writing be drawn up for them to sign de-
" daring their Allegiance & Subjection to the King of
"Great Britain & Fidelity to the Proprietary of this Prov-
" ince, & that they will demean themselves peaceably to-
" wards all his Majesties Subjects, & strictly observe, and
" conform to the Laws of England and of this Government.''

During the week ending September 27, 1727, the follow-
ing paper was drawn up and presented to the Provincial
Council, wherein it was read and approved. This was a
printed form to be signed by the German emigrants who
came by sea or land from other provinces with an intention
of settling within the bounds of Penn's grant. The
declaration set forth :

Arms from Royal Proclamation Announcing Grant to Pen

" We Subscribers, Natives and late Inhabitants of the
" Palatinate upon the Rhine & Places adjacent, having
" transported ourselves and Families into this Province of

Diversity of Religious Opinion. 27

" Pensilvania, a Colony subject to the Crown of Great
" Britain, in hopes and Expectation of finding a Retreat
" & peaceable Settlement therein, Do solemnly promise &
" Engage, that We will be faithful & bear true Allegiance
" to his present Majesty King George the Second, and his
" Successors Kings of Great Britain, and will be faithfuU
"to the Proprietor of this Province ; And that we will de-
" mean ourselves peaceably to all His said Majesties Sub-
"jects, and strictly observe & conform to the Laws of
" England and of this Province, to the utmost of our
" Power and best of our understanding."

It is an interesting fact that the first person to sign the
above declaration appears to have been Rev. George
Michael Weiss, V. D. M., of the Reformed Church.
^^,N pursuance of the action of the authorities over one
^ hundred of these German settlers in the Conestoga
1^^ and Pequea valleys took the oath of allegiance and
^H were naturalized.'* Although the majority of them
H — being engrossed with their domestic and secular
H affairs, such as clearing the ground and founding a
H homestead — neglected more or less the old religious
^H questions which had occupied them in the Father-
'^^^ land for the now more important ones of successful
/ husbandry ; there were some, however, who still
pondered here in the New World over the abstruse dogmas
of mediaeval theology. Nor were the Mennonites and Bun-
kers as a body all of one opinion ; consequently it was not
long before several of these enthusiasts began to formulate
doctrines or conclusions of their own, and caused more or
less dissension, with the ultimate result of several distinct
sects being formed among the settlers on the Conestoga.
Further, a branch of the English Sabbath-keepers of New-

' For the names of such settlers who qualified under this act see Statutes
at Large of Pennsylvania, vol. iv, 1724-1744, Harrisburg, 1897, pp. 58-59,
149-50, 221, 284-85, 329-30.

28 The German Sectarians oj Pennsylvania.

town had been formed in 1724 on the French creek, in the
adjacent township of Nantmill, which, two years later, by
the accession of a large number of seceders from the Great
Valley Baptist (first-day) Church became an active organiza-
tion, vying in importance and numbers with the parent stem
at Newtown. Naturally this society had an effect on the Ger-
mans in the surrounding townships, many of whom were
in reality Taufgesinte of the Sabbatarians, and resulted in
the formation of a German branch in Coventry township,
as well as a small community of Dunkers on
the Conestoga who kept the Sabbath. It
was not long after the organization of the /-, 2i^^-Vi)
latter society that a complete sever-
ance took place between the Dun- ^'
kers in this and the adjoining / .r.-^ .

county who kept the First and \/lj/h ' '• > V
those who kept the Seventh "- '':^^>^'';jj^V^(
Day as the day of rest and '/^/'

worship. Primitive Method of Grinding Corn.

This small fraternity on the Conestoga eventually formed
the nucleus of our community on the Cocalico. It was
through the efforts of one of their members, Conrad Beissel,
that the society, after the removal to and permanent estab-
lishment at Ephrata, became a peculiar community, different
from all other religious bodies in the Province.

Bei.ssel became the acknowledged leader of the German
Sabbath-keepers on the Conestoga, and he made certain
innovations in the services and engrafted on the simple
form of the Sabbatarian worship certain mystic dogmas of
the seventeenth century with which he had become more or
less imbued before his departure from the Fatherland.

It was here, and here alone, in this secluded ^•alley, in
the primitive forest, on the banks of the Cocalico, that
there was successfully established for a time in the New
World a mystical community under the name of Bin Orden

Rosicrucian Theosophy.

aki

yara

nan

. ejcivit

ViiiiKJf. ,
Jhlilndil^if
"XAnaan ifti
7I«femit£» iftjowfrn./

iULACH
•0 MMur'. iu i\R (in

6pfx([alxd:ncc

CJXXTlti

rout

\/qLtrwrL. y

(xiigi irajliiiiifttal
Sn tinw/tat unS ^it

ELOHliir'

A PAciK OF Rosicrucian Theosophy.
Siz« of original MSS. 12 x 18 inches.

30 Tlic German Sectarians of Pen^tsylvania.

der EinsatHen (the Community of the Solitarj'), whose
chief aim was to attain spiritual and physical regeneration
and perfection. Here for over half a century the secret
mysteries of this occult philosophy were explained and
the sacred rites practised without fear of molestation or
official interference, while the votaries lived undisturbed
in their volimtary seclusion. Here for years the most pro-
found occult sciences, combined with the simple Sabba-
tarian tenets, were taught and promulgated, and possibly
in no other community in this country was there so com-
plete a renunciation of the world and as much simple
Christian faith manifested as there was among the recluse
Sabbatarians of Ephrata.

The maintenance of these principles as the prime basis
of their life resulted in the -3_«*«^,* adoption of the clois-
ter system together ^^^-^^-^^i© with the rule of the
White Friars and ^f^?* y fv'^^^? the building of a
monastery for the '««^^/i i r'^^J!* members of the

Community. Yet ^^S^^fVx^'iir^^Sg even stranger
than the unique Bg^^ / I'^&'^K. ceremonial and
teachings of this^^s^ll |'§B^ffi|i? Fraternity is the

history of its founder, j y j tTsilgfii Conrad Beissel.

He, under the name Sx^sassSiftJtJt— oi Friedsam Gott-

, , ,, ... An Ephkata Sister.' , . ^

recht^ as a theosophist, preacher, leader,

organizer and composer all in one, stands without an equal
among the religious leaders in the early days of the Prov-
ince. How this journeyman baker in a small town in Ger-
many, — ignorant, uneducated, poor, unknown and some-
what inclined to dissipation, — in his twenty-fifth year,
while working at his trade, was suddenly chosen by the
unseen powers to forsake the bake-trough and become a
leader among men, is almost beyond comprehension. How-
ever, within a few years we find this heretofore laborer in
the wilds of the New World, thousands of miles from his

Contemporary sketch made in Kloster, 1748.

Remains of the Community. 31

birth-place, at the head of a mystic community, strangely
combining in its teachings the occult philosophy of the
Mystics and Cabalists of the Middle Ages with the severely
simple Sabbatarian worship and tenets as set forth in their
primitive Bible teachings.

Of this mystic Community thus formed in the wilder-
ness there still remains several buildings, now rapidly
going into decay through age and neglect, and they, too,
will soon be a thing of the past. It is not alone, however.

Oldest known Picture ov Ephk

by their mystic symbolism, the quaint architecture or in-
terior arrangements of their habitations, or the curious
religious ceremonials or rites that this band of Sabbath-
keepers will live and go down to posterity for ages to come,
but by the fact that from almost the earliest formation of
the society they made free use of the printing press, ob-
taining as early as 1745 a press of their own, the first
outside Philadelphia county ; the second to print with
German characters, and the third in the Province. Im-
prints from this press are at the present day among the
scarcest and most prized specimens of Americana.

32 The German Sectarians of Pennsylvania.

Map of the Palatinatk, whknce cams most of thk early Emigration to Penngvlvania.
(From the German Exodus to England, 1709.)

CHAPTER IV.
THE GERMAN PILGRIMS.

N the fall of the year of
grace 1720 there arrived
at Boston, the chief city
of the Massachusetts Bay
colony, a vessel from
Europe. Our records fail
to give either the name of
the vessel, the master or
the port whence it came.
The stranger part of this
arrival was that it brought
to that port a number of
German emigrants, whose
objective point was the
"Quaker Valley" {Quakerthal) in the Island of Pennsyl-
vania i^Die Insitl Pensilvanieii). Among the number was
a band of religious enthusiasts from the Palatinate, who
had left their native land to escape the religious persecu-
tion which had again broken out over the fated Rhine
valley upon the accession of Karl Philip as Elector Pala-
tine, who had reintroduced the Catholic religion. A system
of oppressing his Protestant subjects was inaugurated and
persisted in, notwithstanding the vigorous protests from
the Protestant ruler of Prussia and the States General,
supported, as they were, by the intercession of King George
of England.

The leader of this party was a man aged thirty years,
short in stature, with a well-knit frame, high forehead,
prominent nose, and a sharp piercing eye — Johann Conrad
Beissel — a native of the Palatinate.

34 The German Sectarians of Pennsylvania.

jONRAD BEiSSEL was born in April, 1690, at
Eberbach, a small town on the Neckar, belong-
1^ ing to a sub-bailiwick of the district of Moss-
bach, in the Palatinate, at present subject to
the Grand Dutchy of Baden. He was the son
of a dissolute journeyman baker, who died two months
prior to the birth of the child, and was therefore a true
Opits-posthumum ; as his biographer states, " by which
orphan-birth the Spirit indicated his future lone condition,
and that, as one preordained to be a priest after the order
of Melchizedek, he should derive little comfort from his
natural kindred."

The child received the name of Johann Conrad Beissel ;
his mother was a pious and devout woman, and with the
help of his other brothers raised him until his eighth year
when she also died. The boy, thus left an orphan together
with his brothers and sisters, lived and grew up in a state of

the most abject want and pov-
erty, thus matters continued
until he was old enough to
learn a trade. When he
reached the requisite age he
was apprenticed by the local
authorities to a master baker
to learn the trade. The selec-
tion of this master appears to
Palatinate Arms. liavc been an unfortunatc

one, as this person is said to have been one of the careless
sort of individuals, to be found in every community, who,
having a knack for music, would at any time neglect his
business for a jolification and rather scrape a dance on the
violin than bend over the bake-through.

The apprentice, who also developed a taste for music,
learned to play upon the violin and frequently accom-
panied his master on these occasions, and, being a comely

Rotterdam.

36 The German Sectarians of Petinsylvania.

}outh, it was not long before he would rather fiddle at a
wedding feast, and turn a buxom damsel in the dance than
kneed his dough or rake the oven.

Thus young Conrad grew up unrestrained and neglected.
In due course the lehrbiibe (apprentice) became a geselle
(journeyman) and, as was then the custom of the Fatherland,
had to take his knapsack on his back and with staff in
hand as a wanders7najm journey on foot from town to
town, working at his trade for a certain period in each
place, until at the end of the circuit he again arrived at his
native town. If his record should prove correct, as would
be shown by the entries in his wanderbuch^ and he could
produce a masterpiece of his art to the satisfaction of the
guild-masters, he would be a backer-meisfer (master-baker).

While in his twenty-fifth year, and yet a journeyman at
his native home, Beissel experienced a change of heart and
commenced to long for spiritual regeneration, upon which
the Chronicon comments :

" But ere the spirit of penitence came upon him his
"reason became so enlightened that he could easily solve
" the most intricately involved matters.
" He turned his attention to mercantile
" calculation, covering the walls of his
" back room with his cipherings, and
" mastered it without any help. Soon
" after, however, the awakening Spirit
" knocked so loudly at his conscience that arms of manheim.
" his whole being was thrown into the utmost perplexity,
" and so the foundation was laid for his conversion, which
" followed after, wherein he attained to such superhuman
" faithfulness to God that he may well be regarded as a
"great miracle of our times."

When the journeyman baker finally started upon his
professional ivanderscliafft^ he came successively to Stras-
burg, Manheim and Heidelberg, reaching the former city

Beissel as a Journeyman. 37

during the excitement caused by the Turkish invasion of
Hungary. He at once offered to enlist in a battalion of
four hundred journeymen bakers, them forming there to
fight the Moslem who menaced the German Empire. The
required number of recruits having been obtained, Beissel,
much to his chagrin, was forced to forego his purpose.

It was at Strasburg that Beissel was first introduced
into Inspirationist and Pietistical circles. The chief spirit
of the latter was one Michael Eckerling, a cap-maker by-
trade, whose four sturdy sons were destined to play so
prominent a role in the Ephrata Community.

From Strasburg Beissel journeyed to Manheim, where he
entered the service of one Kantebecker, and according to
the Chronicon " was temporarily brought low in the spirit."
After remaining for a time at Manheim he was forced to
leave his master's house on account of some trouble with
the latter's wife, whom he called a Jezebel.

According to an old record it was probably more upon
this account than to any other that Beissel became a con-
firmed celibate, and resolved to devote himself to the
service of God.

However, be this as it may, from Manheim he came to
Heidelberg,' and there secured employment with a baker
named Prior. Here he experienced an enlightment of the
Spirit. At that time religious revival meetings were held

* Heidelberg, the present town, was founded in 1147 by Conrad von
Hohenstaufen, as Duke of Franconia and Count Palatine. The Univer-
sity for which the town is chiefly noted was founded in 1386. During
the Reformation Heidelberg bore an important part. In 1562 the cele-
brated Heidelberg Catechism was printed. During the Thirty Years'
War the town was captured by Tilly, August 20, 1620. Eleven years
later it was recaptured by the Swedes, and again became an imperial
city. It was captured by Turrene and his robber hordes during the
French invasion, and in 1693 the beautiful and populous city was turned
for a time into an unpopulated desert, the result of French arson and
murder. In the division of 1805 Heidelberg became ix part of the Grand
Dutchy of Baden. It now has about 40,000 inhabitants.

The German Sectarians of Pennsylvania.

The Fraternity of the Rosy Cross. 39

in Heidelberg, which Beissel, in common with his com-
panions, attended. One of these services made such an
impression on his mind that he forsook the company of his
fellow journeymen, and devoted his time and thoughts to
the religious truths promulgated at the meetings.

When finally the news arrived from the seat of war that
the whole battalion of bakers had been massacred to a
man, he recognized in his rejection as a recruit the special
hand of Providence, in thus saving him from the cruel fate
of his fellows, and, thanking Almighty God for his miracu-
lous deliverance, he at once became an active participant.
From the same time he also became a student of religious
matters, as well as of subjects relating to his profession.
By close application to the latter he soon became the most
celebrated baker in the city, and the bread which he baked
for his employer achieved so great a reputation as to cause
a demand from even the outlying towns and villages, to
the great detriment of all the other master-bakers in the
vicinity. During this time Beissel devoted all spare
moments to study. He also attended the Lutheran church,
where he listened to the sound classical discourses of such
eminent theologians and servants of God as Rev. Prof. L.
Ludwig Christian Mieg, the Rev. Johann Christian Kirch-
meir, and others of equal celebrity.

He also made the acquaintance of a learned mystic and
theosophist named Haller, who was a friend and corres-
pondent of Gichtel. Through him Beissel obtained an
introduction to, or was initiated in, the local Rosicrucian
chapter held under the name or guise of a Pietist conven-
ticle, which organization counted many of the most learned
and distinguished men in the communit)' among its mem-
bership. But, being under the ban of the secular as well
as the religious authorities, they were forced to hold their
meetings in secrecy, in an almost inaccessible fastness of
the forest. Here, within the tiled precincts of the weird

40 The German Sectarians of Pennsylvania.

rocky chasm {Felsetischlugi)^ by the fitful light of resinous
torches, Conrad Beissel followed his guide, was brought to
the true Light, taught the first steps of the Brotherhood
and received instruction in the rudiments of the secret
rites and mysteries of the Fraternity of the Rosy Cross.

The neophyte, whose mind comprehended the teachings,
was aided in his studies by some of the best scholars in the
fraternity, and it was not long before he was numbered
among the adepts of the Order. Although all knowledge
of the membership of the Fraternity was guarded from the
profane with the greatest care, Beissel's connection with
the proscribed society came to the knowledge of one of
the master-bakers who had suffered from the excellence
of the adept's bread. He was at once informed upon,
arrested, fined and given notice
to quit the town without any
delay, presumably with the loss
of his IVaitcierhuch, which would
preclude him from obtaining em-
arms of the bakhrs' Guild, pioy^ent at his trade elsewhere.
So, after wandering from place to place, ekeing out a scant
existence by wool-spinning and similar precarious employ-
ments, he sojourned for a short time among the " Tunkers"
at Schwarzenau, where he made the acquaintance of such
men as Joh. Jac. Junkerrott, Rev. Joh. Fr. Rock, the cele-
brated Dr. Carl and others ; finally, after much tribulation
and persecution, he resolved to leave the Fatherland for
the wilds of the New World and affiliate with the Chapter
of Perfection established by Kelpius on the Wissahickon.
From this his friends attempted in vain to dissuade him ;
but, notwithstanding the disapproval of Dr. Carl and others
of equal prominence, Beissel made preparations to put the
plan into execution and sailed for America toward the close
of the Summer of 1720.

His companions across the ocean were George Steifel,

The Handwerksbursche.

THE TRAVELLING JOURNEYMAN'S TOILET.

AN IMPORTANT FUNCTION PRIOR TO ENTERING HIS NEXT APPOINTED TOWN.

42 The German Sectarians of Pennsylvania.

Jacob Stuntz, Simon Koenig, Heinrich van Bebber, and
others whose names have not come down to us. All those
named were destined to become characters of more or less
importance in the history of the Sect people of Pennsylvania.

It was stated that these people were religions enthusiasts.
In reality they were a band of Pietists, who came to America
to join the Community of the "Woman in the Wilderness,"
established by Kelpius and others on the banks of the Wis-
sahickon in the year 1694, and whose history has been fully
set forth in a previous volume.

, EITHER tradition nor records show how this
party of devout pilgrims journeyed from
Massachusetts Bay to Pennsylvania ; whether
they went overland by slow stages or came
by sea. If they came by the latter route, and
the probabilities are all in that direction, it must have been ■
on the sloop " Elizabeth and Hannah," Captain Elias Wiar,
which arrived at Philadelphia on October 20th. As this
was the only vessel to arrive from Boston in the fall of that
year it would seem to settle the date of their landing in
Pennsylvania.'^ This assumption is strengthened by the
entry in the records, " that the party arrived well and in
good spirits at Germantown toward the close of the autumn
of the year 1720."

Great was the surprise of these seekers after spiritual
perfection and rest when, arriving at the end of their long
and weary journey, they learned for the first time that
the Community which they sought to join had ceased to
exist as an organized body some years prior to their de-
parture from the Fatherland. For some reason this news
had not then reached their part of Germany.

Beissel and his companions expected to find here an
ideal spiritual community, whose chief interest centered
around the Tabernacle in the primitive forest, where the

' Vide Bradford's Weekly Mercury, No. 44, October 20, 1720.

The Hermits on the Ridge. 43

time was spent in prayer and a nightly watch was kept to
obtain the first glimpse of the harbinger in the skies, who
should appear to announce the coming of the celestial
bridegroom : a community where the world with its allure-
ments was secondary to the state of spiritual regeneration.

In the place of this expected elysium they found the
Tabernacle deserted, the nocturnal watch upon the tower
long since abandoned, Magister Kelpius dead, while of
the other leaders, Koster had returned to Europe, and
the Falkner brothers were itinerating in the adjoining
provinces.

Of the other members, most of them were scattered and
had again engaged in the every day pursuits of the world,
or, as the Ephrata Chronicon states, " After their leader
" died the Tempter found occasion to scatter them, as those
"who had been most zealous against marrying now betook
" themselves to women again, which brought such igno-
" miny on the solitary state that the few who still held to
"it dared not open their mouths for shame."

Among those who remained true to their tenents and
continued in the vicinity of the Tabernacle were Seelig
and Matthai, who, with the remnant of the former Com-
munity, lived as hermits or solitaries. Their cabins were
close to the romantic glens and gorges of the Wissahickon,
where they could, in the primitive forest, commune with
nature in silence and speculate over their abtruse dogmas
without fear or danger of intrusion.

An even greater surprise for these pilgrims was to find
that certain prominent persons, residents of Germantown,
who, it was believed at home, were living a life of piety
and apostolic simplicity were in reality living here a far
different one.

Beissel and his companions found that a number of such
persons had enriched themselves by accepting official posi-
tions or engaging in worldly pursuits, in some cases at the

44 Tlie Gcrtnan Sectarians of Pennsykiania.

expense of the German capitalists who had sent them out
to develop their holdings. Brother Agrippa, commenting
upon this condition at the time of Beissel's arrival, writes :
" Many who had maintained a very proper walk in Ger-
many had here hung up their holy calling on a nail and,
what was worse, would give no one credit for zeal or dili-
gence. Among these were several who in the Palatinate
had let themselves be driven from house and home but
here left great wealth behind them after their death. All
this caused him [Beissel] much concern; for he every,
where saw the pious sitting at the helm and exercising
magisterial offices."

This allusion evidently refers to Francis Daniel Pastorius
and Johann Heinrich Sprogell. The former had died
about a year previous, leaving considerable property ;
while the other was absent from the Province at that
time.

When Beissel learned of the condition of spiritual
affairs he concluded to keep quiet as to the true causes
of his leaving Germany and as to his projects of a solitary
life. As soon as this determination was reached the party
separated for the time being, each going their way.

It may be well at this point to take a retrospective
glance at the German metropolis in America, which is so
closely connected with our history, and see how it appeared
the year following the death of Pastorius.

Germantown in 1720 was a rambling
village of but few houses, extending along
a single street, officially known as the
North Wales road, a mere dirt lane with-
out paving or kerbing. The houses were
almost without exception plain one-story
structures, the ground floor consisting of

Seal of Gfrmantown. , „., ,

two rooms. 1 he front room was gen-
erally built of stone, and the back room or kitchen of logs

Germantoitm Borough. 45

This was in reality the living room of the faniil}-. The
front part of the house was covered with a high-hipped
roof, which formed a low bed-chamber ; the gables were of
clap-boards and pierced for a small window, which gave
light and air to the chamber. Many of the roofs were
covered with brick tiles after the German fashion ; others,
again, were of split oak shingles. The front or street
doors were all divided in the middle, so as to admit air
and at the same time keep out any domestic or other
animals. The doors were furnished with a porch and a
bench at either side of the door-jamb. The small windows
were closed by two-hinged sashes, opening inside and
having small panes of glass set in the leaden sash. It
was not an unusual thing to find in the rear of the houses
thin sheets of horn substituted in lieu of glass, as this had
the advantage of being cheaper and unbreakable.

In the street, parallel with the houses, were planted an
almost continuous row of fruit-trees, the exception being
an occasional pair of poplars which, according to the Ger-
man custom, were planted in front of a house when a
wedding was celebrated.

SERMANTOWN, as originally laid, consisted of 27 J^
1 lots upon either side of the main street. These
fifty-five lots were drawn for by lot in 1689, in
which year the settlers received a charter from
Penn, creating the settlement into a borough
having its own court of record. The growth of
I the new settlement as a town, however, failed
^ to come up to the expectations of its projectors,
B and but few of the many Palatines who came
W to these shores between the years 1690 and
1720 remained in the "town." Most of the
emigrants took up land and went to farming.

While it is true that within the town and vicinity various
industrial ventures were established at an early day, it is

46 German Sectarians of Petinsylz<ania.

equally true that there was but little to attract the emigrant
and insure him a livelihood. Even the great influx of
Germans in the year 1709-17 10 failed to make any marked
impression on the town settlement. The few who remained
within the corporate limits were mostly Mennonites, who
cared but little for worldly power or political preferment.
In the year 1708 they built the first church' within the
village. Under such adverse conditions the borough gov-
ernment was abandoned after an existence of but fifteen
years, and the projected German metropolis in the New
World became for the time being once more an ordinary'
village.

Such was Germantown when Beissel and his fellow-
pilgrims arrived in the fall of 1720. Beissel, who was a
master-baker by trade, soon found that the settlement would
not afford him a livelihood, as every housewife prided
herself as much upon her baking as she did on her
spinning and knitting.

It may be of interest to the present generations to know
just what kind of bread sustained our German ancestors in
the early days of our history. The bread made of r}-e flour
was of three kinds. These were known as Schwartzbrod
(blackbread), Kiimmelbrod (bread with caraway seed) and
Pumpernickel (Westphalia rye bread). The last was the
favorite, as it was supposed to give the most strength. It
was made of unbolted rye flour into large loaves, often
weighing half a hundredweight. The dough for these
loaves ,was set without either yeast or leaven, and had to
bake in the oven from twelve to fourteen hours. This
bread was very dark and heavy, with an extremely hard
and thick crust. With persons who had good digestive
organs, the constant use of it proved very nutritious, and
a baking usually lasted a family from two or three weeks.

A Quaker Meeting House was built at a much earlier date.

Infant Iiidicstnes. 47

After the separation of the party, Beissel consulted with
Conrad Matthai as to his future course. As he was un-
willing to engage in agricultural pursuits, Matthai advised
him to remain in Germantown for the time being and learn
the weaver's art, of which he already had some knowledge,
as that was virtually the only industry that then afforded
any pecuniary reward.

The weaving and knitting Strumpf-zvirker (frame-work
knitter) industry was introduced by the Germans into
Eastern Pennsylvania at an early date. It was one of the
plans of the Frankfort Company to spin and weave the
flax raised upon their lands, as well as card, knit and mill
the wool produced in the Province, thus giving employ-
ment to the women as well as the men.

So well was this plan carried out that at the first fair
held in Philadelphia, the fine linens of Germantown were
an important feature, and their prestige was maintained for
many years after.

Wool was carded, spun and woven by the Germans in
Eastern Pennsylvania even before the seventeenth century
had passed. These woollen fabrics were known by the
name of druggets, crapes, camblets and serges.

Thus it was that Conrad Beissel acted upon the advice
of the Magnus on the Wissahickon, and the German baker
indentured himself for the term of a year to one Peter
Becker, a master-weaver of Germantown. What were the
results from the intercourse of these two men, both of
whom were destined to become religious leaders among
the German settlers in the Province, will be shown in the
subsequent chapters. It will there be seen how, while one
of them laid the foundation of the German Baptist Breth-
ren or Dunkards, — one of the most widely diffused and
respected Christian denominations in America, — the other
established a successful theosophical community on the Co-
calico which flourished for many years, and whose legends
and records gave the incentive to prepare these pages.

The German Sectarians of Pennsylvania.

CHAPTER V.
THE WEAVER'S APPRENTICE.

ETER BECKER, one of
the master weavers of
Germantown, was born at
Dilsheim, Germany, in
the year 1687, of Reform-
ed parentage. He was
brought up in that faith,
but embraced the princi-
ples of the Schwarzenau
congregation in 1 7 14. He
was the leading character
of the advance party of
German Baptists who
reached Pennsylvania in
1719. This contingent consisted of twenty families, of
whom several had been members of the original Baptist
congregation formed in 1708 at Schwarzenau, on the Eder,
in Kreis Wittgenstein, in Westphalia, and who, after leaving
the parent stem, settled in the Marienborn district, whence
they were driven from place to place by the authorities, as
they refused to abstain from public baptism. Three times
the congregation changed their situation in the Marienborn
district, and finally, in 1715, they found a refuge in Crefeldt.
It appears that the leading members of this congregation
were Johann Heinrich Kalckglaser from Frankenthal •
Christian Leib (Libe) and Abraham DuBois (Duboy) from
Ebstein ; Johann Naass, from the north of Germany ; Peter
Becker, from Dilsheim ; the three Trout brothers, Johann
Heinrich, Jeremiah and Balser ; Stephen Koch and Georg

50 The German Sectarians of Pennsylvania.

Balser Gantz, all from Umstadt ; and Michael Eckerling
from Strasburg ; all of whom, except the last named one,
afterwards came to Pennsylvania, and will appear as more
or less prominent characters in our narrative.

After a few years trouble arose in Crefeld among their
number in reference to the question whether one might
marry out of the fold. This caused a division, and in 17 19
ended by a number of them, under the leadership of Peter
Becker, leaving Crefeldt and coming to Pennsylvania.
Although but few in number, it is an historical fact that
from the arrival of these devout pioneers dates the intro-
duction of the Dunkard Brethren or German Baptist
denomination in America.

Conrad Beissel, the new apprentice, was cordially received
into the devout family of his master, and, according to the
custom of the day, became one of their number. Matters
went on well : the apprentice, who had already had some
experience in this craft during his exile in Germany, proved
an apt scholar, and an intimacy was formed between the
two men, which was maintained with more or less inter-
mission in after years. They were of about the same age
and of kindred spirits, and took to heart the forlorn religi-
ous condition of their countrymen in the Province, most of
whom, with the exception of the Mennonites, who kept up
a corporate organization, had gradually fallen away from
the faiths of their fathers, and now reached a state of
indifference to all religious teaching that savored of ortho-
doxy. It is true that many of these Germans profe.ssed
Quakerism ; this, however, was merely an excuse for their
apathy to all matters spiritual. This unfortunate condi-
tion is graphically described in the Missive of Justus
Falkner to Senior Miihlen, where he states : " There is
" here a large number of Germans who, however, have
"partly crawled in among the different sects who use the
" English tongue, which is first learned by all who come

Justus Falkner''s Missive. 5 1

Sttt

Tit» $erm
Slu§ ©ermanton / in W 5fttier(^

CiinlfdDCn Province Penfylvama. fOtlftNo*

va Succia, ten erftcn Au^ufii , im^a^c
WfXifyx^i> ctntuurenl) ftcbcn^unteit

in A merica befreffeno.

Title Page of Justus Falkner's "Account of the Religious
Condition of Pennsylvania."

[From the only known copy, in the University of Rostock, Germany.]

52 The German Sectarians of Pennsylvania.

" here. A number are Quakers and Anabaptists ; a portion
"are Freethinkers, and assimilate with no one. * * * in
"short, there are Germans here, and perhaps the majoritj',
" who despise God's Word and all outward good order ;
" who blaspheme the sacraments and frightfully and pub-
" licly give scandal (for the spirit of errors and sects has
"here erected for itself an asylum)."''

Comparatively little effort was made during the first two
decades of the eighteenth century by the German settlers
to propagate in the New World the Lutheran and Reformed
faiths of the Fatherland, the exception being the Lutheran
congregation at Falkner's Swamp. This was chiefly owing
to the absence of any regularly ordained pastor of those
churches.

Worse than all was the condition of the children of these
settlers, who were growing up without any religious instruc-
tion, except such little as was imparted to them at home.
It must be remembered that the German population was
scattered over a wide stretch of primitive country, without
either school or church where German was taught. Then
there were a number of clerical impostors in the Province,
who sought to formulate notions of their own, inimical to
good morals and religion. All this tended to unsettle
matters spiritual in the Province, and separate rather than
unite the Germans who had taken up their abode here.
Even the party brought over by Peter Becker came under
this influence, and for a time were estranged and separated
from their leader. This happened almost immediately
upon their landing in Philadelphia. Some went to Ger-
mantown, some to Conestoga and elsewhere, while others
settled to the northward in Oley, beyond the Schuylkill.
Many of the fellow-passengers of Becker and Beissel had
found homes on the fruitful plains in the extreme northern

■ For a full translation of this Missive see Penn. Mag: of Hist, and
Biog., vol. xxi, pp. 216 et seq.

The Cabin on Mill Creek. 53

part of Chester county, then known as Coventry town-
ship. The Schuylkill was here fordable at many places,
and thus the German settlers south or west of that river
were placed in easy communication with their fellow-
countrymen who settled on the Perkiomen and its tribu-
taries.

This dispersion incapacitated them to meet for public
worship and, therefore, they too soon began to grow luke-
warm in religion. It was this unfortunate condition which
gave the two men so great concern that, even while plying
their trade, whether throwing the shuttle and the beam or
sending home the weft, or while sitting by the flickering
firelight after hours, or resting in the moonlight on the
porch bench in front of their humble home, their chief
thought and aim was how to bring about an awakening of
the religious spirit among their misguided countrymen.

IMany were the suggestions made in this weaver's shop,
and the plans proposed to redeem their kinsfolk and chil-
dren from spiritual apathy. The Chronicon states the cause
of such indifference : " The great freedom of this land was
" one cause of their being thus sold under the spirit of this
" world, through which all godly influences has been lost,
"and each one depended upon himself."

Determined to carry out his original purpose, Beissel, at
the expiration or breaking of his indenture, in the fall of
1 72 1, in company with his former companion Stuntz,
journeyed to the Conestoga valley ; and there, in a secluded
spot, in the primitive forest, beside a fine spring of water,
the two wanderers built for themselves a log cabin. This
was on the banks of the Miihlbach (Mill creek) a branch
of the Conestoga. This branch rises in the Welsh moun-
tain in the eastern end of Lancaster county, and, after an
intricate course, empties into that river at the dividing line
of Pequea and West Lampeter townships.

The exact situation of this historic spot can, after the

54 The German Sectarians of Penftsylvania.

lapse of a century and three-quarters, be given to a cer-
tainty, thanks to some old surveys, maps and records,
which have been found and located after a long and
patient search extending over years of time. The site of
Beissel's original cabin in Lancaster county is upon the
grounds of Miss Marianna Gibbons, about half a mile north
of the Bird-in-Hand Station on the Pennsylvania railroad,
and agrees with the old record, which states that it was
eight miles from the junction of the Miihlbach with the
Conestoga.

At the time when Beissel and Stuntz came into the Con-
estoga valley, much of the land was unseated, notwith-
standing the fact that titles for it were held by owners,
many of whom had never even seen their holdings. Such
was the case with the land upon which the two recluses
settled. It was upon a tract of one thousand acres, origi-.
nally deeded to Elizabeth Wartnaby.

Towards the northern line of this tract a large fine spring
bubbles out of the bank, about one hundred and fifty yards
east of the Miihlbach. Tradition tells us that this spring
and the grove surrounding it were a famous gathering-place
for the Indians long before they were found by our hermits.
This tradition seems to be proven by the number of Indian
relics which have been found there.

The stretch of land between the head of the spring and
the creek, as well as the rising ground, was all primitive
forest. Here, in this beautiful situation, the recluse cabin
was built. No more ideal spot could be conceived, and if
there be truth in the old saying that " the Celestial Intelli-
gences exhibit and explain themselves most freely in silence
and the tranquility of solitude,"' the conditions were cer-
tainly all favorable to that end. No better selection for a
"secret chamber" could have been found to tempt the

' Les Clavicules de Rabbi Salomon.

54 T^h<^ German Sectarians of Pennsylvaftia.

The stretch of land between the head of the spring and
the creek, as well as the rising ground, was all primitive
forest. Here, in this beautiful situation, the recluse cabin
was built. No more ideal spot could be conceived, and if
there be truth in the old saying that " the Celestial Intelli-
gences exhibit and explain themselves most freely in silence
and the tranquility of solitude," ^ the conditions were cer-
tainly all favorable to that end. No better selection for a
"secret chamber" could have been found to tempt the

' Les Clavicules de Rabbi Salomon.

FaC'Simile of the orlgrinal survey of the lands on Mill Creek, Leacock Twp., Lancaster Co.,
No. 2344 of Taylor papers in Historical Society of Pennsylvania.

Fac-sitnile of the original survey of the land.n
No. 2344 of Taylor papers in H ori

n Mill Creek, Leacock Twp., Lancaster Co.,
>rlcal Society of Pennsylvania.

The Selection of the Site. 55

unseen spiritual forces to reveal themselves than this ver-
dant grove on the Miihlbach.

There are still two specimens of this forest left ; two tall
pines which stand erect, like sentinels of the past, beside
the old upping block in front of the Gibbons homestead,
and remind us of the time when Beissel, Stuntz and Van
Bebber sojourned here and rested under the shadows of
their branches.

The stretch of land between the spring-head and the creek
still retains much of its former character. The creek, how-
ever, is dammed, and the spring flows into it just at the
head of the mill dam, and now slack water replaces the
purling, rapid current of yore.

The fertile stretches of land between the Conestoga and
the Pequea had attracted, at an early day, the attention of
the Mennonites, and at the time of Beissel's advent had
become their chief settlement in the New World.

There were weighty reasons why Conrad Matthai advised
the two enthusiasts to select a situation on the Miihlbach
in the Conestoga country. The dominant one was that,
while they were virtually in seclusion, they were at the
same time so placed that they could readily engage in re-
vival work among their countrymen. That the selection
was not a hap-hazard one is shown by the fact that it was a
strategic point of no mean order, from which they could
easily reach the Germans who had settled within the radius
which included Coventry, Oley, Pequea and Conestoga.
Twelve years previously the very first settlement by whites
in Lancaster county had been made by Mennonites and
Huguenots not more than three miles distant. Then again
they were within easy reach of such of the brethren as
remained in the vicinity of Germantown and Roxborough,
and still occupied their anchorite huts in the fastness of the
Wissahickon and the Ridge.

After the two men were well established in their new

56 The Gerynan Sectarians of Pennsylvania.

abode, they entered upon a life of seclusion and prayer,
exhorting their neighbors when opportunity offered and
imparting instruction to such of the young as were sent to
them. From this evidence we may well assume that in
this lovely grove beside the limpid Miihlbach, in the cool
shade of the forest trees in summer, or in the rude log-hut
in winter, the first free school was held within the bounds
of Lancaster county.

The faculty were two or three religious enthusiasts ; the
pupils, the children of the early German settlers ; the cur-
riculum, simple as it was, was strictly religious and moral.
The writer doubts whether it went beyond the alphabet,
Vater Unser^ the catechism, and a few Bibel-spriich, such
as were in vogue among the early Germans. However, be
this as it may, ciude as was the instruction imparted in the
rude hut on the th: Miihlbach, there are evidences that it
laid a religious foundation in the pupils to which they
remained true to the end. Then again it is well to consider
that no charge was ever made for instruction, the work was
purely and simply a labor of love and duty with these pious
recluses, and the future investigator and historian will
undoubtedly join with the present writer and accord to
Beissel and his companions the credit due to them as
pioneers in the field of education in the valley of the Con-
estoga and its tributaries.

Specimen op Klostbr Pen-work.

CHAPTER VI.
THE LABADISTS ON THE BOHEMIA MANOR.

BEFORE the year was out
the two recluses were join-
ed by Isaac Van Bebber,
the younger, the nephew
of Heinrich Van Bebber,
who had crossed the ocean
with the pilgrims. After a
short sojourn at the cabin
upon the Miihlbach, Van
Bebber prevailed on Beis-
sel to accompany him on
a visit to the Labadist
Community at Bohemia
Manor, where had been established, in 1684, the first Pro-
testant mystic community in the New World.

Young Isaac's chief object in this projected trip was
evidently to visit his father Isaac Van Bebber and kinsman
Matthias Van Bebber, who now, in his advancing years,
was clothed with judicial authority, while Beissel's interest
lay in the mystical community, founded there by Dankarts
and Sluyter almost forty years before.

The Van Bebbers were originally Mennonites, and came
to this Province as such at an early date. The first to
arrive was Isaac Jacob Van Bebber in 1684. He was a
native of Crefeldt on the Rhine. In 1687 he was joined
by his father, Jacob Isaac Van Bebber, and his brother
Matthias, and later by other members of the family.

They first settled in Germantown, but did not all remain
there. The elder removed to Philadelphia in 1698 and

The German Sectarians of Pennsylvania.

engaged in mercantile pursuits. ]\Iatthias settled on the
Schippach in 1702, and in 1704, together with his elder
brother Isaac Jacob, and a number of others from German-
town, removed to the Bohemia Manor.

From the fact that these men are frequently referred to
as Isaac Jacobs, Jacob Isaacs and Matthias Jacobs, some
writers have assumed that they were German Jews. Such,

however, is not the case.

PREMIERE APOLOGIE

POVR MONSIEVR

DE LABADIE,

They were Mennonites,
but, like many others of
the early settlers, after
their sojourn in the Prov-
ince, tlioy became some-
what unsettled as to their
faith. This is shown by
the report sent by Johann

ET POVR LA IVSTICE DE SA
DECLARATION CONTRELA

QouucUe Eglifc Romaine conuaincu^ pa(

rexame dc rEpift-d: S.Paul aui Romaintr

de.n'efhc ni de U io\i ni dc la conduicq

de I'Anciennei & n'cftre ni C«-

tholiquc si Apondique.

Ctmmt iup derrer tn tlujieurs pin)! fondamrif Gottfried Seelig, one of

tiaxdtU ReUgim Cbreliienne , dr frincifaU-

mtm en celui d» S. Sacremem de I'Sudiitrt'

Jl it, fill ijuSt^ LtPfeUriJi cf Sacrifeiture,

dom U B»Uiteliiiefi fToimle ,feit quitat

m Sacrifci (jr i ia -vrigic Mejft,

qu'U liii {ft clairemnt men-

Ilri quelle tfa fas,

Surquoi Ic poioc verinble de la reelle & rubflantielli

picfcncc & mlnducacion de I. C. en la Saints

Crncsrans qu*)! fdit befoin de ccaofubftanii*;

(i&.& d< facrificc lui efl C8pliqu^i& M. dq

Labadie jiidifi^ en fes vrais feotioieDs.

touchaot ce myflcrr.

/•jrf pvfiadit de Blam-mm repondmiU ledge and abandon the fol-

temrtnistHtit-Sahi ffermiie.frjet affdl .

de tt.s. iSi,rtma.t ^uefqu( de a»z<u.. lies, Scandals, shortcom-
^'**^^^ ings and stains of his for-

TlTLE-PAGB OF ONE OF THE BOOKS OBTAINED mCr rcligion." '"

BY Bbissel from Pkter SLUYTER.11 °

It was this spiritual un-
rest which evidently induced the Van Bebbers to remove
to the Bohemia Manor, where at that time the Labadist
Community was at the height of its development.

the original Pietists, who
arrived in 1694, to Spener,
wherein, writing of Jacob
Isaac Van Bebber, he
states : " He was formerly
a Mennonite, but he de-
sires to depart with his
whole house, to acknow-

' Penna. Magazine, xi, p. 440.
Now in possession of the writer.

The Bohemian Community. 59

There can be but little doubt that, although the Com-
munity at the time of Beissel's visit was already in a state
of dissolution, it was due to his visit to Bohemia Manor
and the conferences with Sluyter, together with a number
of books and papers, both printed and in manuscript, of L,ab-
adie and Yvon which Beissel obtained, that we owe many
of the peculiar features of the Ephrata Community. Not
the least important one was the separation of the sexes.

This visit was made none too soon, for soon after the
two pilgrims had departed Peter Sluyter died, and, there
being none to replace him or wield the necessary authority,
the few remaining members separated and the community
passed into history. By virtue of lasting impressions made
on the mind of Conrad Beissel, thus shaping his course of
life in after years, a short review of this mystical commu-
nity will not be out of place.

HE Community on Bohemia Manor was the out-
come of an attempt made by the parent con-
gregation at Waltahouse in Wiewerd to estab-
lish a Labadist colony in America, and thus
to secure a retreat for their church and to
widen its bounds. The first place selected was in Suri-
nam, then recently acquired by the Dutch in exchange for
the New Netherlands. Several colonies were sent out, but
the climate proving inauspicious, the attempt was aban-
doned, and the two leading men, Jasper Dankarts and
Petrus Sluyter, were sent in 1679-80 to look for a more
suitable situation in either New York, the Jerseys, New
Sweden or Maryland. They preferred the tract at the
head of Chesapeake bay where the Bohemia and Elk
rivers emptied into that estuary. This was a Barony
known as the Bohemia Manor. It contained over 20,000
acres and was granted by Lord Baltimore, in 1660, to
Augustine Herrman or Heeruian, born in Bohemia, and a
surveyor, who prepared for him a map of Maryland.

6o The German Sectarians of Pennsylvania.

Sluyter and Dankarts returned to Holland and made a
favorable report to the society at Wiewerd, which at once
made extensive preparations to send another colony to the
New World. This party arrived at New York on July
27, 1683, and after a short stay in that city journeyed
to their new home on the Bohemia river. This spot was
selected for two reasons : the chief one is said to have been
their belief that it was situated within the bounds of Penn's
grant. Then again, the two agents, during their first visit
had made several converts, among whom was Ephriam
Herrman, and on him and his issue this manor was by his
father's will to be entailed. He promised them, on their
first visit, that if they would return and establish their
church, part of the manor should be given for this object.
Through his instrumentality Augustine Herrman con-
tracted to convey an extensive tract of the manor to
Sluyter and others, induced by the expectation that he
would secure the establishment of a colony. Augustine
repented of his agreement, distrusting the other parties to
it, and refused for some time to carry it out, but finally, on
August II, 1684, executed a conveyance of the tract therein
meted and bounded, containing 3750 acres, part of Bohemia
Manor, to Peter Sluyter and Jasper Dankarts, Petrus Bayard,
of New York ; John Moll and Arnoldus de la Grange, of
Delaware. This land contained four necks, and was after-
wards called the L,abadie tract.

Moll and de la Grange at once released their interest
to Sluyter and Dankarts, which makes it probable that
their names were inserted merely to deceive Augustine
Herrman.'^ F'inally Dankarts conveyed his interest to
Sluyter by deed executed in Holland in 1693. Augustine
Herrman died in 1686. The statement that in his will he

" Augustine Herrman in his will designates Peter Sluyter, alias Vors-
man, and Jasper Dankarts, alias Shilder.

Augustine Herrman. 6i

Portrait and Autograph of Augustine HERR^

62 77/1? German Sectarians of Pennsylvania.

expressed great disapprobation of his son Epliraim's adhe-
sion to the Labadists is not borne out b}- that document."

Upon the arrival of the party at the Bohemia Manor
they at once started to erect several buildings, the chief
one being known as the "Great House." Several families
soon arrived from Wiewerd followed by Sluyter's wife,
who, as abbess, presided over the women. Some converts
also came from New York. Thus was founded in North
America a branch of the Labadist Community of Walta-
house, of which Sluyter proclaimed himself bishop, under
Yvon, Archbishop of Wiewerd.

The settlement at Bohemia never numbered over one
hundred, men, women and children all told, mostly novices
or probationers, whose faith was to be tried by a very severe
system of discipline and mortification. Fire, for example,
was not permitted in their cells in the coldest weather,
though there was so much wood aboxit them that they were
forced to burn it in order to be rid of it. They were to
live hidden in Christ. All desires of the flesh were to be
subdued. A former minister herded cattle ; a young man
of good family carted stone or bent over a wash-tub. Food
to which they had repugnance must be eaten, and sins con-
fessed in open assembly. There were different grades to be
attained in conformity to the principles and discipline of
the society. Punishments were the deprivation of clothes,
taking a lower seat at the table and expulsion. The highest
rank, that of brother, was gained by total separation from
the world. They took their meals in silence, so that men
ate together for months at the same table without knowing
each other's names. The men and women ate at different
tables. They slept in different rooms which the head or
his substitute might visit at all times for examination or

" Vide facsimile and copy of will in Penna. Mag. of Hist, and Biog.,
vol. XV, p. 321.

Samuel Bownas' Visit. 63

instruction. They labored on the land, and at different
trades or employments assigned by the head. Their dress
was plain, all worldly fashions being prohibited as well as
luxuries of all kinds. They worked for the Lord and not
for themselves — not to gratify their desires, but merely to
sustain life. All property was held as common stock, into
which all joining the community put what they owned and
left it when they withdrew. They manufactured some linen
and cultivated a large plantation of corn, flax and hemp.
They often expounded the Scriptures among themselves.
They held that both parties must be born again, or mar-
riage was unholy, and that they ought to separate if both
were not endowed with grace, but might live together, pro-
vided the believer loved Christ more than his earthly partner.
Sluyter, head and bishop as he was, was grossly inconsist-
ent with the principles of the society, raising tobacco and
dealing in slaves, and he was charged particularly with
treating them with extreme cruelty.

The only accounts of this institution, from one who was
actually present, known to the writer, are those recorded in
the journal of a Samuel Bownas," a public Friend, who
made two visits to the Bohemia Manor. The first was
when the Labadist Community was yet in a flourishing
condition ; the other, after a lapse of twenty-four years,
four years subsequent to Beissel's visit, when the leader was
dead, the community scattered and the great buildings
abandoned.

The first entry, under date of August, 1702, notes the
following :

" After we had dined we took our leave, and a friend, my
guide, went with me to a people called Labadies \_sic\ , where
we were civily entertained in their way. When supper came

64 The Germati Sectarians of Pennsylvania.

in it was placed upon a long table in a large room, where,
when all things were ready, came in, at a call, about twenty
men or upwards, but no woman : w'e all sat down, they
placing me and my companion near the head of the table,
and having paused a short space, one pulled o£E his hat,
but not the rest till a short space after, and then one after
another they pulled all their hats off, and in that uncovered
posture sat silent (uttering no words that we could hear)
near half a quarter of an hour ; and as they did not uncover
at once, so neither did they cover themselves again at once ;
but as they put on their hats fell to eating, not regarding
those who were still uncovered, so that it might be about
two minutes time or more between the first or last putting
of [f] their hats. I afterwards queried with my companin
\^sic\ concerning the reason of their conduct, and he gave
this for answer, that they held it unlawful to pray till they
felt some inward motion for the same ; and that secret
prayer was more acceptable than to utter words ; and that
it was most proper for every one to pray, as moved thereto
by the spirit in their own minds.

" I likewise queried, if they had no women amongst
them ? He told me they had, but the women eat by them-
selves and the men by themselves, having all things in
common respecting their household affairs, so that none
could claim any more than another to any part of their
stock, whether in trade or husbandry ; and if any had a
mind to join with them, whether rich or poor, they must
put what they had in the common stock, and if they had
a mind to leave the society, they must likewise leave what
the}' brought and go out empty handed.

" They frequently expounded the scriptures among them-
selves, and being a very large family, in all upwards of a
hundred men, women and children, carried on something
of the manufactor}' of linen, and had a very large planta-
tion of corn, tobacco, flax and hemp, together with cattle

Location of Labadist Tract. 65

of several kinds. But at my last going there [1726] these
people were all scattered and gone, and nothing of them
remaining of a religious community in that shape."

The geographical position of the Labadist settlement
was originally in Baltimore county, now Cecil county, on
the north bank of the Bohemia river, embracing several
thousands of fertile acres. The Bohemia river empties
into the Elk, which flows into Chesapeake bay. The house
or mansion of Herrman was detroyed by fire, but the foun-
dations are visible within a few hundred feet of the river.
The remains of his deer park can also be seen. His body
was removed to the Bayard vault, a short distance from the
old mansion, and when this was abandoned for another vault
in Wilmington no mark was left of his burial place. An
oolite slab in the yard of another house, built after the
burning of the first, records the memorial of "Augustine
Herrman, Founder and Seater of Bohemia Manor."

An effort was made some years ago by the Maryland
Historical Society to obtain this stone, but proved fruitless.
It is supposed that the stone became an internal part of a
new monument erected upon the ground in Herrman's
memory, built and dedicated by a society of Bohemians.

The manor can be reached from Elkton on the north,
distant seven miles ; from Middletown, on the east, about
the same distance ; and from the Sassafras river, on the
south, direct from Baltimore by boat. The road by way
of Elkton is probably the best, as the roads thence to the
old manor are remarkably pleasant and good.

It has been stated, upon different occasions, that there
was some similarity in doctrine between the Labadists and
the Quakers ; also that Labadie " and William Penn were

'^ Jean de Labadie, a noted mystic and theosophist of the seventeenth
century, born at Bourg-en-Guienne, February 13, 1610. Died at Altona,
Holstein, February 2, 1674. Educated at the Jesuit's College of Bordeaux,
he became a member of that society, but left the order in 1639, and in
1650 became a Protestant, joining the Reformed Church. He settled in

66 The German Sectarians of Pennsylvania.

friends and associates ; further, that it was at the latter's
instance that Bohemia Manor was selected by the agents of

Monsieur Jean de Labadie, 1610-1674."

the Labadist Community, under the impression that it was

Montauban, and was the means of inducing over three hundred Catholics
to adopt a similar course. He was elected pastor of the church and re-
mained in charge for eight years. During which time he continued his
mystical speculations, and founded a society somewhat similar to the
Quietists of his old communion, this society became known as " Laba-
dists." Being at length banished from Montauban for sedition, he went
first to Orange, thence to Geneva. In 1666 he was invited to Middleburg,
Holland. Here his followers increased in number and included many
persons of rank and education. Among whom was Anna Maria v. Schur-
man and the Princess Palatine Elizabeth. The heterodoxy and contu-
macy of Labadie, however, soon led to his deposition by the Synod of
Naardon and to his banishment from the Province.
'* Portrait in Pantheon Anabaptist.

Creese's Account of Labadists. 67

within the bounds of Penn's grant.^" The best contem-
porary witness upon this matter is Gerard Croese,'* who,
in his Quakeriana (English edition, London, 1696, pp.
221-4), states :

' ' To shew what agreement there was between the Quakers
" and these Labadists in Doctrine, and what Institution to one
" and the same purpose ; and lastly : what intentions they had
"to join in Friendships, and contract acquaintances, I will
" shortly and in a few words relate it. As to their Doctrine,
' ' although these Men at first introducing little or nothing
" which was different from our Faith, yet, in process of time,
' ' they brought in divers Innovations about the use of the
"Holy Scriptures, and the guidance and operations of the
" Holy Spirit, and Prayers and the remaining parts of Wor-
" ship, and the Sacraments and Discipline of the Church, so
' ' that they came nearer to the Opinions of the Quaker in these
"things, than to our Doctrine." Now it appears that these
" men, no less than the Quakers, reprehended and found fault
" with many things in our Churches, and those of all Protest-
' ' ants, that they were all so corrupt and depraved that no
"effect, no fruit of the Spirit of God appeared amongst them,
" nor no Worship of God, but only a carnal and external one ;
"no mutual attention, no conjunction of minds, no love, no
"will, no endeavours for the good, one of another, or the
"common good, that there was to be seen. Lastly, that no
" one's life and Manners an.swered what they all professed, or
" the Example and Precepts of Christ. And as this was the
' ' complaint and Quarrel of the Quakers, so in like manner
' ' was it of these people too, that with the.se vices above others
' ' were infected those that were the Prelates and Preachers of
" the word, and Steward of the Mysteries of God.

" Finally, — These people thought thus, that they were the
' ' Men from whom the beginning and first Examples of the

" For letter from William Penn to Herrman and others, dated ' ' London,
i6th of 7 Month, i5Si," on the subject of his right to territory seated
by them and claimed by Lord Baltimore, see Hazard's Annals, p. 575.

'^ For sketch of Croese and his Quakeriana, see German Pietists and
The FatJicrland, Philadelphia, 1S97.

'^ Gerard Croese was a clergyman of the Reformed faith.

68 The German Sectarians of Pennsylvania.

THE

General Hiftory

OF THE

QUAKERS:

CONTAINING

TheLives,Tenents,Sufferings,rr7als,
Speeches, arid Letters ,

Of all the mod ^;f

Eminent Quakers,

Both Men and JWomcn ;

From the firft RifS of tirar^STCT,
down to this prelent Time.

CoIkBedfrom Maftufcripts, &c.

J Work mvtr attempted before in Englilh.

Being Written Originally in Liitia
By GERARD CROBSE.

To which is added,

A L E T T E R writ by George Kfith ,
and (ent by him to tlie Author of this
Book : Containing a. Vindication of himfelfjand
feveral Remarks on this Hiftory.

LOItDON, Printed for Jofjn IDuntoil, at tlie/t*v«
in Jc'iten-jiriet. \6^6.

Title-page of English Edition Croesb Quakeriana.

Labadist vs. Quaker. 69

' Restitution of the Church was to be expected, who also
' were wholly intent upon the famous work of the Reforma-
' tion : Just as the Quakers thought, that this was chiefly re-
' served for them, and that they were in a special manner
' obliged to go on with this work of Reformation. — So great
' was the Fame of this Society, that there was scarce any place
' in these countries where there was not great talk about these
' Teachers and Workers, so that in foreign Countries there
' was scarce anywhere, unless it were among such People, who
' have no regard to what is done abroad v/ho had not heard
' something of them. Therefore when these Reports were
' gone over into England and Scotland ; at first indeed there
' were some of these Men who, being adverse from the State
' of the Church as under the Bishops, contained themselves
' within their own Churches which were more remote from
' external rites and splendor, and a worldly and delicate polite,
' as they call it, and elegant Life and Conversation, who also
' undertook the Ministerial Function. At last, also the
' Quakers, who as soon as they heard of this sort of Men,
' and their plain Religion, and way of L,ife that they followed,
' they began to think in good earnest of this society of People,
' and to be better acquainted with them, and to consider ways,
' and means amongst themselves how they should come to
' enter into Consultation with them. I know that there was
'one of those Ministers of the Gospel, so averse from the
' Episcopal way, and addicted to Presbyterial Churches, who
' not only himself writes to this Society, but also communi-
' cates his thoughts upon this subject to an eminent Quaker,
' which Man when after that time he foresaw many things
' from the face of the Kingdom, which tho not altogether true
'' indeed, yet seeming very probable and likely to come to pass,
' at that time he was not such a fearer of Episcopacy, but that
' one might read in his Countenance, and since he was a Man,
' that one time or another it would come to pa.ss, as afterwards
' it happened that he was made a Bishop. The first of the
' Quakers that came from Scotland to the Labadists to Am-
' sterdam, was George Keith, a Man both very skillful in, and
' much us'd to Controversie and Disputes. After him, comes
' out of England R. Barclay, a Man likewise of great Experi-

JO The German Sectarians of Pennsylvania.

" ence, and well seen in the Defence of his Religion, These
" Men, one after another, treat about this matter with Labadie,
"and the rest of them, on whom the Government of the
"Society lay. But when the Quakers open'd their mind
" briefly, and in a common style, but they on the other hand
"us'd such deep and far fetch'd Speeches, and those so round
"about the bush, and turning and winding, and so much
"Eloquence, or endless Talkativeness, that the Quakers knew
" not what these Men would say, or how to know or find out
"and discern their Opinions, Institutions and Intentions, or
" where to have them, (which also had often happened to our
' ' People enquiring of these men about these things) and now
" began to suspect, that they were not such a pure sort of
' ' People, and were either bordering upon some errors, or
"privately entertained and bred some Monstrous Opinion.
" And when the Quakers tried again at another time to see
" further if by any meaus they could bring things to a Consent
" and Agreement, and a conjunction together, that they might
"act in common concert, the Labadists not only drew back,
" but also resented it ill, and were so angry, that they thought
' ' it would be to no purpose to try any farther Conclu,sions with
"them. And either upon the occa.sions of these Meetings
" together, or from the designs of some of their Adversaries to
"reproach them, it came to pass, that from that time the
" L,abadists came to be called Quakers, which name followed
"them from Amsterdam to Herefoi'd, and there accompanied
"them, so that Men all abroad not only call'd them by the
"name of Quakers, which to them appeared a horrible Title,
"but also oftentimes us'd to thrown stones at them. To avoid
"which reproach, and withal to shew, how much they hated
"both Name and Thing, they, out of their Printing-Office
" which they carried about with 'em publish'd a Writing by
" the Title, showing what the Argument of the Book was;

An Examinaiion and Confusion of the Qiiakers.
" Nevertheless after this, there went to these Labadists in
" Friesland William Penn, that most famous Man Amongst
"the Quakers: a man of such Spirit and wit, as was both
"willing and able to Encounter with all their Adversaries.
" But the end of all was the same."

THE GERMAN SECTARIANS OF PENNSYLVANIA.

CONRAD BEISSEL.

CHAPTER VII.
THE HUT IN THE FOREST.

HORTLY after the ret-arn of
Beissel and Van Bebber to
the Miihlbach from their pil-
grimage to Bohemia Manor,
they were joined by George
Stiefel, another companion
on the voyage to America.
The four enthusiasts now
determined to enter upon a
joint life of probation and
seclusion from the world, or,
as the original manuscript
Chronicon stated, " they re-
solved to dwell together in a brotherly and communal
mamier."

Religious meetings were henceforth held at regular
hours in the small hut in the forest, as well as about the
country, whenever the opportunity offered. Instruction
was also imparted to such children as were sent to the four
recluses. One of these scholars, Barbara Meyer, afterwards
known as Sister Jael, was attached to the Community for
almost sixty years, as the Chronicon states :

"There is still [1786] a person in the Sister's Convent
who, in her childhood, had gone to him, and had become
so enamored of his [Beissel's] angelic life that she became
his steadfast follower, and has now for almost sixty years
endured all the hardships of the solitary and communal
life."

The peculiar tenets promulgated up to this time by the

72 German Sectarians of Pennsylva^iia.

four recluses were strictly in accord with the creed and
religious views as published by Hochman vou Hochenau.
Beissel, however, according to an old manuscript, wholly
intent upon seeking out the true obligations of the Word
of God and the proper observance of the rites and cere-
monies it imposes, stripped of human authority, conceived
that there was an error among the brethren in the observ-
ance of the day for the Sabbath.

This idea was considerably strengthened by his inter-
course with the Sabbatarians in Chester county, at Provi-
dence and Newtown, upon his return from the visit to the
Labadists. He then commenced to question which day
was the true Sabbath according to the Scriptures. It was
not long before he made the announcement publicly that, as
the Seventh Day was the command of the Lord God, and
that that day was established and sanctified by the great
Jehovah forever, no change ever having been announced to
man by any power sufficient to set aside the solemn decree
of the Almighty, he felt it to be his duty to contend for the
observance of that day. Hence he intended to observe the
Scriptural Sabbath, and work and labor upon the remain-
ing six days, as commanded by Divine Writ. This de-
parture caused the first disagreement between the four
enthusiasts ; they, however, finally acquiesced, and the Sab-
bath was now kept in the hut oh the Miihlbach.

The strange mode of life kept by Beissel and his com-
panions, their earnest exhortations and revival services
naturally aroused much attention among the settlers in the
Conestoga valley. The meetings became well-attended by
people from far and near. Some were attracted by curi-
osity, but most of them from a desire for spiritual devotion
and instruction.

One of the first fruits of the labors of these four exhorters
was that a revival or awakening took place among the
Mennonites and others in the vicinity. This gradually

Unhealthy Influences. 73

extended throughout the Conestoga valley, and thence into
the Schuylkill valley as far as Falkner swamp. A fervent
spirit was especially noticeable among such as had been
identified with the Schzvarscnau movement in Germany.
>ESIDES this true revival spirit manifested among
the German population in 1722, which was
aroused mainly by Beissel's personal efforts,
there were also influences at work contrary to
all sound religious doctrines, advanced by men
who were ignorant visionaries or even worse. This gave
rise to several peculiar sects, which flourished for a brief
time. The adherents of the most important of these irre-
ligious and visionary sects were known as the " Newborn "
(^Neugeborene)^ and for a time attracted some attention.
Personal efforts were made by the founder of this sect,
Matthias Bauman, to inveigle Beissel and his companions
into their fold, but these efTorts proved unavailing, as
Beissel dismissed him with a sound berating. According
to the Chronicon^ in a review of Bauman's visit to the
Miihlbach, Beissel " gave him [Baumann] little satisfac-
tion, telling him to smell his own filth, and then consider
whether this belonged to the new birth ; whereupon they
called him a crafty spirit full of subtility, and departed."

THE NEUGEBORENE OR BAUMANITES.

The Neugeborene^ or Still e im Lande or Baumanites,
were a sect somewhat similar to the " Inspired" of Ger-
many. The movement in Pennsylvania was the outcome
of a religious excitement, started in Oley by one Matthias
Bauman. This man was born of humble parentage in the
town of Lambsheim, District Frankenthal, in the Rhine
Palatinate. He was a poor ignorant day-laborer without
any education. In the year 1701 he was stricken with a
severe illness. During his delirium he claimed to have
been translated to heaven and given the power of prophecy.

The German Sectarians of Pennsylvania.

Upon his recovery he cried out for several hours, " Repent !
O, ye men, repent ! The Judgement-day is near at hand."
After this he again fell into a comatose condition, and de-
clared that it was told him : " Men
imagine that they are living in the »*^u
light of day ; but they are all gone pi-^,*
wrong in the darkness of night."
These trances occurred for fourteen
days, the last one continuing for
twenty-four hours, so that it was
thought he had died and prepara-
tions were made for his funeral.
When he recovered he went to the
minister and told him that God had
sent him back into this world to tell
men that they should be converted ;
but the minister, who thought he was
out of his mind, sought by means of
a worldly book to drive these notions
from his head.

Matthias Bauman came to Am-
erica in the year 17 19, it is claimed
in response to letters showing the
neglected condition of the German
settlers in the Province. He settled
in Oley, and at once started to preach
his doctrine of regeneration and free-
dom from all sin. One of his chief
arguments was that, as they were
free from sin, they had no further
use for Holy Writ, except such parts as would support their
dogma. All sacraments were rejected as useless to the
regenerate. Matrimony was discouraged together with all
good counsel, with that peculiar stubborness common to
ignorant religious enthusiasts.

An old Ephrata Dksign.

Pernicious Doctrine. 75

Bauman made many converts to his pernicious doctrine,
and by his activity he soon came into conflict, not only
with the orthodox faiths, but also with the Quakers in
Philadelphia. It was his habit frequently to harangue the
masses from the court-house steps in the city on market
days ; and upon one occasion he went so far to prove that
his doctrine was true, and that he was a special envoy from
God to man, as to propose to walk across the Delaware river
at high tide. Bauman, however, failed to prove his faith
in this manner.

Among other ridiculous things, this visionary claimed
that his followers were free from all sin and could not sin
any more. To substantiate his teachings he had printed in
Germany a tractate of thirty-five octavo pages : Ein Riif an
die Untviedcrgebohrene Welt ("A Call to the Unregenerate
World"). No copy of this pamphlet is known to the writer,
although it was printed for circulation in this Province.
Several extracts appear in the Chronicon Ephretense, which
give an idea of the tenor of the work :

Page 12 : " Men say that Christ hath taken away sin ; it
is true in my case, and of those who are in the same condi-
tion in which Adam was before the fall, as I am." ^"

Page 16 : "As Adam was before the fall, so have I become,
and even firmer."

Page 12: "With the body one cannot sin before God,
but only before men and other creatures, and these the
judge can settle."

Personally Matthias Bauman was reputed to have been
an upright and honest man. He labored in the Province
until his death, which it is claimed took place in 1727.
After his death his followers were led by Kuhlwein and
Jotter, but the organization soon languished and most of
the members were absorbed by the Brethren and Mora-
vians, when the sect passed into history.

' Geore Fox makes the same claim in his Journal.

76 The German Sectarians of Pennsylvania.

A few of the misguided converts, however, adhered to
the pernicious doctrine of Bauman long after the sect
ceased to be a distinctive organization. These people for
many years proved a disturbing element in the German
settlements. Two instances of this kind are quoted by
Rev. Muhlenberg, where he came into direct contact with
Bauman's followers. The first is in his report to Halle,
under date of June 10, 1747,*' where he states: "Upon
" that day, together with Jacob Loser, the schoolmaster of
" New Hanover, I called to visit one of the so-called New-
" born, who lived about eight miles from New Hanover
" [Montgomery county]. This man had married a widow
"some twenty years ago. She bore him five children,
" whom the mother, without the father's consent, had bap-
" tized and sent for instruction to the Lutheran church.
"For this she was subjected to much indignity by her
" husband.^^ The old man professes that he was born anew
" in the Palatinate." In conclusion Miihlenberg states :
" The evidences of his regeneration, according to his oft-
" repeated assertions, are, that he had withdrawn from the
" Reformed church, refused to partake of the holy sacra-
" ments, and objected to take the oath of fealty to the new
" Count Palatine, on which account he was cited to appear
" before the Consistory, and upon refusing to do so was
" thrown into prison. Thus, according to his imagination,
" he suffered for Christ and the Truth's sake. He refuses to
" listen to any convincing evidence or receive the Scripture
" in all its parts as proof. Nor will he take any advice or
" instruction, and being of a weak intellect, he is self-willed,
"turbulent, passionate and abuses the Pennsylvania liberty
" he enjoys.

"After arriving in this country he miited with the New-
" born, a sect so-called. These profess a new birth, which

" Hallische Nachrichten, original edition, 224, 5 ; new ed., p. 346.
■" For additional particulars see Halle report.

The Neu'bor?i. 77

" they have received immediately and instantaneously by
" inspiration, in visions and dreams from Heaven. Having
" thus received this new birth, they imagine they are like
" God and Christ. They say : ' They can neither sin nor
"err — they have attained perfection — hence they need no
" longer to use the means of grace. The Word of God
" they consult only to support their false principles. They
" ridicule the sacraments, speaking scandalously of them.' "
The other case cited by Miihlenberg occurred on May
7, 1753, at the funeral of Philip Bayer, at Oley,^' about
ten miles from New Hanover. The deceased was an old
house-father, who, after his arrival in the Province, like
many of the settlers, fell away from the faith of his fathers
and became imbued with the Bauman heresy. Upon the
arrival of the regular Lutheran clergy, he, however, re-
newed his fealty to the faith, and when, in his last sickness,
sent for Miihlenberg to administer the rights of the church.
The Separatists in Oley still claimed him as one of their
own, and upon the day of the funeral a large concourse of
people were present. The services were to be held in a
large meeting-liouse, and Miihlenberg embraced the oppor-
tunity to exhort his hearers in both German and English.
He was not permitted to proceed, however, without inter-
ruption, as a number of persons who adhered to the Sec-
tarians organized another gathering outside of the meeting-
house, the leader being an old Newborn, who, by his
shouting, seriously disturbed the services. At last, when
he found that but few people came from the meeting-house
to join his gathering, he got very angry and left.

Miihlenberg states that the gist of his harangue was that
many years ago a light had appeared to him in his cham-
ber while in bed, and revealed to him that he was a child
of God, and that such things as civil authority. Divine
ministry, the Bible, the Sacraments, churches and schools

'' yide burial record, New Hanover Church.

yS The German Sectarians of Pennsylvania.

were all from the Devil, and that all persons to be saved
must become as he was, etc. Muhlenberg quaintly adds
that such would certainly not be in the interest of the com-
munity, as he often gets drunk, and then treats his poor
wife to an unmerciful beating."

Beissel, who was a fluent speaker and earnest exhorter,
soon became a power among the Separatists and Mennon-
ites who had scattered throughout the fertile valleys of the
Conestoga and Pequea. His teachings at that time were
but little tinged with that mysticism and speculative
theology which characterised his hymns and writings in
after years.

^ROM an old manuscript we learn that "almost
immediately upon his arrival in the Conestoga
country', many persons became attached to him
by his attractive and gentle manner. Almost
every one judged themselves fortunate when re-
ceived by him with favor and admitted to his friend-
ship ; and all strove for his company, hoping thereby
to attain the Divine virtues.

" He proved a marvel to almost every one, and
'thus it was that the awakened in the Conestoga val-
ley became so heartily enamoured of Conrad Beissel
and placed unbounded faith in him.

" We do not say too much, when we state that this our
[spiritual] father [Beissel] was the cause of their conver-
sion [awakening] if they were not actually converted by
him, which happened shortly before the congregation [in
the Conestoga valley] was organized."

The effect of this religious revival among the Germans
was widespread, and resulted in quickening Peter Becker

" Vide Halle reports, original edition, pp. 5S8-9 ; new edition, pp,
147-8.

A Germantozvn Aivakeyiing. 79

and the Dunkers in the vicinity of Gerniantown into activ-
ity. The first practical result was that, in the fall of 1722,
Peter Becker, accompanied by Johannes Gnmre, George
Balser Gansz, and one of the Trant brothers, who was also
known by the name of Seckler, made a pilgrimage through
the Province to look up their former brethren who were
now dispersed through the country, and remove, if possible,
all stumbling-blocks in the way of again uniting them.
They wished to induce them to hold meetings and love-
feasts, thereby reviving a religious spirit among them and
their neighbors.

The journey of these missionaries extended through the
Skippack and Perkiomen valleys to Falkner's swamp and
Oley, thence across the Schuylkill to the Conestoga valley,
and returned by way of Coventry and the settlements along
the French creek. This series of meetings was continued
after their return to Germantown, being first held alter-
nately at the homes of Becker at Germantown and Gumre's
on the Ridge, but ultimately they were regulary held
at Peter Becker's. From these weekly services, begun in
the fall of the year 1722, dates the history of the Dunker
denomination or Church of the Brethren in America.

Let us return once more to the cabin on the Miihlbach.
Just when all seemed to be working so well and smoothly,
and the fires of spiritual awakening appeared to glimmer
upon almost every hearth within the German tracts, a
cloud appeared on the horizon which disrupted the party
who made their home in the cabin in the forest. This
was brought about by a curious incident. A close inter-
course had all this time been maintained between Beissel
on the one hand, and Matthai and his fellow recluses on
the other, who lived on the banks of the Wissahickon ;
visits were made and returned, and an intimate union
existed between the enthusiasts on the Ridge and in the
Conestoga valley. Among the visitors from the Wissa-

8o The German Sectarians of Pennsylvania.

hickon was one whose history in after years became promi-
nently interwoven with that of the Ephrata Community.
It was while journeying on foot from Germantown to the
valley of Virginia, that this devout revivalist first came to
the hut on the Miihlbach, and so pleased was he with the
work of the four brethren that he remained with them
some time before he again took up his journey southward.

This man, a Pietist from Germantown, journeyed from
place to place, exhorting and preaching to his countrymen,
and he was even then entering upon a long journey to
preach a revival among the Germans in North Carolina,
who had settled there as early as 1710, having been in-
fluenced and diverted from Pennsylvania by the seductive
brochures issued by Kocherthal and others. The name
of this visitor to the hut in the wilderness was Michael
Wohlfarth, in after years Brother Agonius, of the Ephrata
Brotherhood, a firm supporter of Beissel, and an inveterate
opposer to the godless teachings of the day. So pleased
was Michael Wohlfarth with what he saw and heard during
this sojourn on the Miihlbach that he asked Beissel's per-
mission to join the band upon his return from the South.

Shortly after Wohlfarth's departure, in the fall of 1722,
a request was made by the Hermits on the Wissahickon
for a contribution of some kind. A compliance with this
request caused considerable dissension between the four re-
cluses, and ended by Stiefel refusing positively to give his
consent to any contribtition, especially so, as he considered
it an unjust demand, although such requests had repeatedly
been complied with by Beissel during his sojourn on the
Miihlbach. As Beissel remained firm in his determination
to respond to Matthai's request, Stiefel left the party.
[Johann George Stiefel was born at Frankfort-on-the-
Mayn. He was awakened when a soldier at Schwarzenau,
and joined the inspired. In 1720 he came to America with
Beissel. After his departure from the Miihlbach he lived

THE GERMAN SECTARIANS OF PENNSYLVANIA.

=rr^Jir«t*J:-^^

current ^ynI^y 'of Am.7i:a, ;!cci>r<iiDg ■
c tlie aS of Pd.iliinent, .jDViioia Si

..for AfccrtJnJngthe Ratts of Yf^-jgn j
toitiffn tlr^PUnuOops, due frdm che j

Proy-iOCe oi J>nrif;/v.rm»; W^"t*MMl«t<.54
<f4ik*~»i<<r«ol, fti^Ubein V'lj'uc equal !
be accepred accordingly by the Prr>vifl- !
cUI Treafurer, County Yrea-
(urersand chcTruftecsior the
General Loan-Office of the
Province of Pcunjtli'.m^, in "i
al! Publick Payments, and for
apy fpnc} at anyTimcinanv . „
v-rbc -fsTd Treafurjts ana
ian-0*cc.

Dated in PhiladHphia \^ ■
Second Day of Apr/l^ tft clii;
Year of Our Lord^idne Thou- ■
f^nd feven Hi}a(frcd anij
twertty Ibr&, by Order
of the Govirnor and Gene-
cil Alfembly.

INDENTED BILL USED IN LIEU OF MONEY IN THE PROVINCE
OF PENNSYLVANIA.

Sale of the Cabin on the Miihlbach. 8i

at Oley and Frederick as a recluse. Becoming acquainted
with the Moravians, he moved to Bethlehem in 1746.
Two years later, October 15, 1748, he died, and was buried
among the single men on the hill.]

^^^N the meantime Van Bebber's health became impaired
1^ by the rigorous mode of life pursued by Beissel and
1^^ his companions, so he, too, felt constrained to leave
^H the cabin on the Miihlbach. Beissel was loth to
^1 lose him, and the parting was a painful one, as
^1 noted in the Chi-onicou :

H "He took leave of the Superintendent [Bei.ssel]

^H with much love, and protested that it was not possi-

■'^B^ ble for him to live in that way. The former gave

T him the following counsel to take with him :

' Know that when you are successful in the world, God

has forsaken you ; but when all misfortune comes upon

you here, then know that God still loves you.' After many

years he froze both hands and feet in a shipwreck and was

>^ put under the care of

(,/^>3^p/^^r fljT.'if' Christopher Witt in
\J'^ r L/iy if Germantown. There

he remembered this farewell, and sent his last greeting to
his old friend."

Shortly after the departure of the two hermits, Stuntz,
who had been the capitalist of the party, during the tem-
porary absence of Beissel, sold the cabin on the Miihlbach
to Joseph Gibbons, a son of James Gibbons, who in the
meantime had purchased the Wartnaby tract " upon which
the cabin was built. ^^ Stuntz's excuse for this act was that he

" Elizabeth Wartnaby's original deed was dated 1715 ; her indenture
to James Gibbon's was dated September 20 (O. S.), 1727. In 1733 the
title was confirmed by John, Richard and Thomas Penn to Joseph Gib-
bons ; his father, James, having died in the meantime. This Joseph
Gibbons was the great-great-grandfather of the present owners.

^* Vide p. 54, ante.

82 Thr German Sectarians of Pennsylvania.

was thus in part repaying himself for money and travelling
expenses advanced to Beissel.

This unprincipled act left Beissel again homeless and
alone.'" He, however, was far from being disheartened,
and, making a vow " never again to borrow from men
on God's account," he once more started out to build for
himself a habitation in the quietude of the forest. With
his axe upon his shoulder and his books and papers in
his knapsack {/eleisen\ he journeyed a mile further into
the heart of the woods, and settled besides a fine spring of
water known as Die Schwedenqiielle (the Swedes' spring).
There, in the summer of 1723, he built with his own hands
a small log cabin, wherein he intended to live a life of soli-
tar}' seclusion, "not knowing what God had ordained for
him."

No effort has been spared to identify this spring, aided
by the best local authorities the terrain was carefully gone
over ; the difficulty of identification was greatly enhanced
by the fact that the name Schzvedenqiielle (Swedes' spring)
was a mere local one, and excepting the Chronicon Ephre-
trnse, does not appear upon any of the early records, surveys
or conveyances.

After a diligent inquiry and a careful comparison of
notes, all indications point to the fine spring upon the fann
owned by Elam H. Denlinger. This was originally known
as the Evans' tract, and in later years as the " Whitehill"
property. It is located in East Lampeter township, south
of the Philadelphia and Lancaster turnpike, and is about
equal distance between the Miihlbach and the Pequea.
The spring is the source of a run which empties into the
Mill creek.

His solitary condition was, however, but of short dura-

" Beissel in reality had hut little cause to complain of his companion's
act ; his brethren had no legal claim to the ground, as the5- were merely
squatters.

Michael U'ohlfarth. 83

tion, as no sooner was it known to the brethren on the
Wissahickon, than he was visited by some of the recluses
from that locality, and almost immediately npon the com-
pletion of the cabin he was joined by Michael Wohlfarth,
who had just returned from his missionary tour among the
Germans in North Carolina. Henceforth they became
friends and companions until death separated them. Thus
the two hermits (for such they were for a time) lived a life
of silent contemplation in the seclusion of the forest, with-
out anything to mar their equanimity or devotions.

Early in the following year (1724) a new trial awaited
them. They were visited by an erratic visionary, Johannes
Stumpf, who asked to be received as one of their number.
His request was granted, but on account of his unsettled
mind he caused them much trouble.

We will now leave Beissel and his companions in their
solitude for a short time, and see what efforts at religious
revival were made by Peter Becker and others at German-
town, spurned on as it were by the awakenings at Conestoga.

Engraved on Type Metal at Ephrata about 1745.

84 The German Sectarians of Pennsylvania.

UJ o

< 5

I- z

CHAPTER VIII.
THE GERMAN BAPTIST BRETHREN.

ENTION was made in the
previous chapter that
Peter Becker held weekly
services in Germantown
and the vicinity during
the fall of the year 1722.
This active spirit was con-
tinued during the next
year. Religious meetings
were held in different
houses and localities, and
every effort was made to
bring about a spiritual awakening among the indifferent
Germans scattered through this part of the Province, and
who for a number of years had lived here without the ser-
vices of any regular ordained pastor of either the Lutheran
or Reformed faith, notwithstanding the repeated requests
sent to Germany for spiritual advisors.

The individual efforts of Peter Becker, seconded by a
few other earnest men and women, resulted in a revival
spirit, and the organization of a regular congregation
founded upon scriptural truths as interpreted by them.
Here they evidently followed the example set by the
Keithian Quakers, who, after their leader had left them,
and being unwilling again to unite with the Quakers, met
together, searched the Scriptures, and determined to resign
themselves entirely to the guidance of Hoh- Writ and to
live a life of primitive Christian simplicity, — a movement

The Gerfuan Sectarians of Pennsylvania.

from which arose the denomination of Baptists in Pennsyl-
vania who kept the Seventh Day holy.

The small gatherings in

the weaver's shop on the

outskirts of the straggling

village of Germantown

were also destined to form

the nucleus for so large

I and respectable a denomi-

£ nation of Christians as the

\ German Baptists or Dun-

I kers, whose organizations

< now extend throughout
g many, if not all, of the
3 States forming the Ameri-
K can Union.

< Officially this denomi-
S nation is known as the
E Brethren.^ a name assumed
; for themselves, on account
S of what Christ said to his
% disciples, Matt, xxiii, 8 :
g " One is your Master, even

< Christ, and all ye are breth-

z ren." Locally the mem-
\ bers are known as German
^ Baptists or Dimkers (Tau-
' fer, Tunker). The latter
term was originally one of
derision, from the manner
in which they adminis-
tered the sacred rite of
baptism.

The Baptist Brethren movement in Germany dates back
to the year 152 1, when the so-called Zwickau prophets,

The Zwickau Prophets. 87

Nicholas Storch, Marcus Stubner and Thomas Miinzer
arose in Saxony and preached the doctrine of adult bap-
tism and the coming millennium. The latter prophet
subsequently spread the doctrine throughout Switzerland,
Franconia and Thuringia. His adherents took an active
part in the peasants' war, and suffered an overwhelming
defeat at Frankenhausen, May 15, 1525. In 1528. the Em-
peror Charles V. issued an edict crushing the sect wherever
found within his dominions. Notwithstanding this perse-
cution, the doctrine spread from Bavaria to Holland. The
members were known by different names, such as Stabler
{Baculares, Stablarii\ because they taught that a Christian
should not bear arms, but defend himself
merely with a staff ; Clanucalarii^ because
they refused to publish any creed ; Garten-
briider {Hortularii), because they held their
assemblies in the open fields or woods ;
Heftier or Kiidpfler^ because they eschewed
buttons as a luxury,^** and substituted hooks
and eyes on their clothing, — a peculiarity ^""^ °'' 2^"=>=*"-
still prevalent among one branch of the Mennonite Breth-
ren in Pennsylvania, locally known as " Hookers."

Glancing over the subsequent history of the Anabaptists,
during the next two centuries, and casting the veil of
charity over the frightful excesses of the Knipperdolling
episode at Minister, we find a slow but gradual spread of
the faith over Europe, in spite of the efforts made by the
civil and ecclesiastical authorities to crush the various con-

^- In some parts of South Germany and the Rhine Palatinate rows of
silver and metal buttons were used on men's vests and coats, as a matter
of ornament. This is still the case among some of the German peasan-
try. The Baptist movement was against this excessive use of buttons as
an adornment. Plain dress, similar to the Quaker garb, was adopted at
an early day as a sign of the renunciation of this world's vanities. The
use of hooks and eyes on the male garb was confined to such localities
where the use of buttons was what may be called a national feature.

88 The German Sectarians of Pennsylvania.

gregations. A number of independent movements tended
to keep the doctrine alive, chiefly in northern Germany,
Holland and Switzerland. The most important of these is
to be found in the history of Simon Menno and his fol-
lowers. The Schwarzenau gathering in 1708 was but
another of these independent movements. Its origin
is more or less vague as to detail, from the fact that no
regular records were kept in the early days of the move-
ment, or if so, they were evidently lost or destroyed during
the persecution instituted by the authorities, who drove
the members from place to place.

Fortunately Brother Timotheus"' of the Ephrata Com-
munity (Alexander Mack the younger) made some attempt,
after the death of his father, to gather and preserve what
remained of the records and accounts of the original con-
gregation. For this purpose he searched the remaining
papers of his father and those of Peter Becker with the fol-
lowing result.

It appears there were originally eight persons "who met
at Mack's house or mill at Schwarzenau for religious con-
ference ; they were five men and three women :

(i) George Grebi, from Hesse Cassel.

(2) Lucas Vetter, from Hessenland.

(3) Alexander Mack, from Schriesheim, between Mann-
heim and Heidelberg in the Palatinate.

(4) Andreas Bone, from Basel, in Switzerland.

(5) Johannes Kipping, from Bariet, in Wiirtemberg.

(6) Johanna Nothigerin or Bonisin (wife of Andreas
Bone).

(7) Anna Margretha Mack (wife of Alexander Mack).

(8) Johanna Kippinger.

This little company met together regularly to examine
carefully and impartially the doctrines of the New Testa-

" In some of his later writings he calls himself Br. Theopliilus.
was also known as Br. Sander, the latter a corruption of Alexander.

As by Scripture Ordained,

90 The German Sectarians of Pennsylvania.

ment, and to ascertain what are the obligations it imposes
njDon professing Christians ; determining to lay aside all
preconceived opinions and traditional observances. After
a time, when they felt themselves spiritually prepared, it
was determined to put their teachings into practice ; as
Theophilus quaintly says :

"As they were now prepared thereunto, so they went into
the solitude in the morning. Even eight went out unto the
water called Aeder. And the brother upon whom fell the
lot baptized first the brother whom the congregation of
Christ wanted baptized, and after he was baptized he im-
mersed him who had baptized him and the remaining three
brothers and three sisters ; and so all eight were baptized
in the early morning hour.

"This was accomplished in the above-named year, 1708.
But of the month of the year, or the day of the month or
the week, they have left no account."

Two of the original members of the Schwarzenau con-
congregation subsequently came to this province, and
ended their days here, viz., Alexander Mack and Andreas
Bone.

jETURNiNG once more to our story, it was on the
morning of Wednesday, December 25, 1723
(Christmas Day), that a number of German set-
tlers, who had located within the bounds of
the German township, wended their way to-
wards the humble weaver's shop where Conrad Beissel had
served his apprenticeship, at the extreme end of the borough
limits in what was known as Van Bebberstown. Histor}-
has unfortunately failed to preserve for posterity the exact
location of Becker's humble abode. This, however, is but
of secondary importance. We know that it was in Van
Bebber's township on the North Wales road. Tradition
strongly points to the vicinity of the present church, where
the earliest meetings were held. However, be this as it

The Congregation of Brethren. 91

may, upon the day in question the solemn scenes which
took place on the Eder in Germany fifteen years before
were to be repeated here in the western world, and the
foundation laid for a new Christian denomination. The
seed sown in Germany was to be transplanted into our
virgin land, where it was destined to take root and flourish
far beyond any expectation of the devout band on either
the Eder or the Wissahickon.

It was a typical winter's day, the air crisp and cold, the
sky clear, the ground hard and frozen, with a thin covering
of snow. Many were the sad memories of the Fatherland
that came into the minds of these pilgrims in a far-off land,
as they plodded over the frozen ground, separated, as it
were, from both kin and church, they thought of the joy-
ous Christmesse at home.

The day was a well-chosen one for their object, — the
fervent desire to organize a church home for themselves to
found a new Christian sect in the New World. The series
of devotional meetings held by Peter Becker and his helpers
was. about to become the grain of seed which was to bring
forth a mighty tree with wide-spreading root and branches.
Their aim was to form a Gemeinde or commune of their
own, — to give them the benefit of religious instruction and
at the same time emancipate them from what Falkner
calls " the melancholy, saturnine Quaker spirit" v/hich
then prevailed in the Province.

It was well nigh noon when the party assembled and devo-
tional exercises were commenced. After these were over
it was found that there were present seventeen persons who
had been baptized in Europe, viz., Peter Becker, Johann
Heinrich Traut, Jeremias Traut, Balser Traut, Heinrich
Holzappel, Johannes Gumre, Stephan Koch, Jacob Koch,
Johannes Hildebrand, Daniel Ritter, Georg Balser Gansz,
Johannes Preisz,'" Johannes Kampfer, Magdalena Traut,

' According to Isaac N. Urner, Esq. , Johannes Preisz was a son of

The German Sectarians of Pcn?isvlvania.

TRACING FROM JNO. LEVERING'S PLAN OF THE TOWNSHIP OF ROXBOROUGH,
SHOWING BAPTISTRY.
COURTESY OF JOtEPH THORPE, ESQ.

The '■'■First Fruits." 93

Anna Gumre, Maria Hildebrand, and Johanna Gansz.
These persons proceeded formally to organize theihselves
into a congregation, and constituted Peter Beckei their
elder.

Six postulants now presented themselves and asked to be
baptized as by Scripture ordained, and then received into
fellowship, viz., Martin Urner, his wife Catherina Urner ;
Heinrich Landes and his wife ; Friedrich Lang and Jan
(Johannes) Mayle. Thus they became the first Anabaptists
among the High Germans in America. In the church re-
cords this band of converts is always referred to as the " First
Fruits. " The immersion took place the same day. After
a noonday meal had been served the party went in solemn
procession down the old Indian trail, which led from the
North Wales road to a ford on the Wissahickon, and thence
beyond the ridge towards the Schuylkill. This trail, which
long since has become a public highway, was known north
of the township line successively as Morgan's and Trull-
inger's lane, now Carpenter street. South of the dividing
line the trail was successively known as Gorgas', Milner's
Garseed's and Kitchen's lane. The course of the creek at
this point makes a sharp turn and here comes nearest to Ger-
mantown. The distance from Bebberstown, or the upper
part of Germantown, to the Wis.sahickon is but a short one.
The distance traversed by the party was about one and one-
half miles ; it was a short journey for the sturdy Germans
of that day. The objective point of the party was a level
bank, or strip of land on the estate of Johannes Gumre,
adjacent to the creek, where easy access could be had to
flowing water. The ravine of the Wissahickon is a rugged
one, with towering rocks upon either bank, making the
shore inaccessible, except in a few places.

Jacob Preisz, who came from Prussia to America in 1719. The family-
first settled at Indian creek, Montgomery county, Pa. In later years the
above-named Johannes and his children became prominent among the
Coventry Brethren.

94 The German Sectarians of Pennsylvania.

The strip of land in question is about two hundred yards
north of Kitchen's lane. There the recession of the rocky
ravine forms a space large enough to accommodate quite a
respectable number of people. While the rocks are covered
with evergreens, the alluvial soil on the bank has fostered
the growth of the catalpa and other deciduous forest trees.
In former days, at the time of the scene we are now describ-
ing, when the country was as yet covered with a fine forest
growth, a rivulet broke over the rocky wall in the back-
ground and formed a picturesque waterfall as it leaped from
rock to crag in its wild flight down to the bottom of the
ravine.

When the party reached the banks of the Wissahickon the
afternoon was already well advanced, so little time was lost.
After a fervent invocation to the throne of grace and the
reading of a passage from Luke xiv, the newly constituted
elder entered the water through the thin ice leading by the
hand the first candidate. This was Martin Urner,'' a native
of Alsace, who had been brought up in the Reformed faith,
and who, together with his two brothers, for a short time
had been members of the Hermits on the Ridge.

The scene was 4/^,^i3b!^v ^ solemn one. The

small procession ^^^ gt ^^^ » °^^ their way to
the creek was rein ^ ^^^M^^ ^¥4 forced by some of
the Hermits from ^ '^r^^«^P* S^ '•^^ heights on the
other side of the W('*t3fEy'*l| uftt , i^ stream, and some
others who were '^A^MJEH^fisfe^!^ attracted out of
curiosity, so that ^^Ski>|S^s|il^r ^^ ^'^^ time the
party arrived at enrlrAv' ^^ banks of the

frozen stream the ^^^r company was quite

a goodly one — wit A"*"^ °'' canton uri. uesses who were to
assist by their presence at what was to be the foimding of
a new Christian denomination in America.

" The Urner family is said to have belonged to the Canton of Uri in
Switzerland, as the name unmistakably shows. l^ide flistory of the
Coventry Church, bj' Isaac N. Urner, LL.D., Phila., 1898, p. 30.

The Baptism in the Wissahickon. 95

Clear above the sound of the rushing waters and the
rustle of leafless branches rose the solemn German invoca-
tion and the singing of the baptismal hymn composed by
Alexander Mack, Ueberschlag die Kost, Spricht Jesu Christy
wann dii den Griind wilt legcn}'^ Numerous as had been
the mystic rites and occult incantations held on the rugged
ravine and valley of this stream since the gentle Kelpius
and his band settled there thirty years before, none were
more fervent or brought so great and lasting results as this
solemn rite upon the narrow strip of rock-bound land on
the shore of the Wissahickon. There stood the adminis-
trator deep in the cold water, before him knelt the rugged
Alsatian, thrice was he immersed under the icy flood. As
he arose the last time the Scgenspruch was pronounced and
Martin Urner once more entered the material world to
become a factor in the religious development of his adopted
country. His wife, Catharina Reist, was the next candi-
date, followed by the other four persons, the same scenes
being repeated in each case.

*ONG before the solemn rite was ended the
winter sun was well down over the Schuylkill
hills and the sky covered with leaden clouds.
, The party now proceeded to the house of Johan-
nes Gumre where dry clothing was provided.
In the evening a love-feast was held, the rite of foot-
washing was observed, at which the newly constituted elder
officiated as a token of his humility. This was followed
by the breaking of the bread and the administration of the
Holy Communion, and was partaken of by the seventeen
constituents and the six newly baptised converts, making
twenty-three members in all.

Thus was perfected the organization of the first " Con-
gregation of the Brethren in America."

" "Count the cost, says Jesus Christ, when the foundations thou
wouldst lay."

96 The German Sectariafis of Pennsylvania.

As the party separated two bright lights were seen in the
distance, and attracted attention as the flames leaped high
up in the winter air far above the tree-tops. One of these
fires was some distance down the creek ; the other, almost
opposite Gumre's honse, upon the high ground where now
rises the tall spire of the Roxboro Baptist church. At first
it was feared that some house or stable was on fire. But
when the party crossed the stream and climbed up the hill,
it was soon found that the flames were nothing but the
lighting of the sacred fires of the winter solstice, typifying
the growing power of the sun which set in upon this day.
This was according to an old Saxon custom, perhaps con-
nected with the older Mithraic cult. It is a custom which,
with some modifications, has came down to the present day,
and is perpetuated in the Christmas tree with its burning
tapers.

The two fires were lit with certain mystic rites by the
remaining Hermits on the Ridge twice every year as the
two natal days came.^ The difference in their observance
was that, while the fires upon the night of December 25th
were built so that the flame shot high up in the air, those
upon St. John's Day, June 24th, were built to burn low,
and when well ablaze were scattered down the hillsides.
The rite opposite Gumre's was observed by Johann Selig ^*
and his companions, while the fire further down the stream
was the tribute of Conrad MatthJii and other Hermits,
who had assisted at the baptism in the afternoon, and
who now lit the sacred fire upon the the highest bluff near
their cabins. This was not only typical of the coming
spring, but was also an omen for the new sect of Chris-
tians, who had organized but a few hours before nightfall
on the banks of their beloved stream, — the Wissahickon.

" Vide German Pietists, p. 34.

"Johann Selig was then living in a cabin on the Wigert Levering
plantation, east of the present Baptist church.

Missive to Germany. 97

The proceedings just recited naturally created considera-
ble stir among the German people in the neighborhood, —
a condition of which Peter Becker did not fail to avail
himself. The winter, however, proved to be an exceed-
ingly hard and stormy one, and the meetings were discon-
tinued until spring. They were resumed early in May,
and continued with great success. Efforts were also made
to reach and influence the youth and to educate them in
matters spiritual. Many were attracted to the services
and "taught to walk in the fear of the Lord and to love
the Brethren." As the fame of this awakening spread
abroad there was such an increase of attendance that no
room could be found large enough to accommodate the
worshipers ; so, whenever the weather permitted, the as-
sembly was held in the open air.

During the summer love-feasts were held, and many felt im-
pelled to join the congregation. The Chronicon Ephratense
further tells us : " Under these circumstances they deemed it
well to make a detailed report of this new awakening to their
brethren in Germany. Therefore they prepared in common
a writing addressed to them, in which they informed them
that they had become re-united in Pennsylvania, and that
hereupon a great awakening had resulted in the land, which
was still daily increasing ; that of the awakened, several had
joined their communion, to which they had to consent, as
they dared not withstand the counsels of God."

One of the results of these communications was that Alex-
ander Mack, his family and others of the original Schwar-
zenau congregation, eventually emigrated to Pennsylvania.

It may be well to state at this time that the romantic
spot on the Wissahickon where the first baptism was held
by the German Baptist Brethren has now been restored to
almost the same primitive condition as it was upon that
memorable Christmas Day in 1723.

The only material change that the spot underwent in

98 The Cermnii Srctariaus of Pennsyli'ania.

the course of years was when the first Gorgas, after his
purchase from the younger Gunire, built a dam across the
creek for his mill-seat. The breast of the dam and the
head of the mill-race were at this spot. The building of
the dam deepened the water for some distance up the
stream, and covered the low sloping bank at the shore.
This, however, did not deter the German Baptists of Ger-
mantown from holding their successiv'e baptisms at this
now historic spot. So usual did this custom become, that
upon nearly all the old township and local maps the spot
is noted as the Baptistrion or Baptistrj'.^'

Within the past two years the Park Commission of Phil-
adelphia has acquired title to such portion of the old Gumre
tract as borders on the Wissahickon, and the historic spot
is now within the Park limits. When the old mill was
removed by the Park Commissioners, the dam-breast was
also opened, and the creek now, after the lapse of many
years, again flows free and unharnessed as it did when
Peter Becker entered the water with his first converts.

A visit to the spot will show at a glance how appropriate
was the selection, and suitable it was for the practice of a
solemn religious rite. Secluded and romantic, it seems to
be hidden from the material world and its allurements.
Shaded with a growth of forest with a circular rocky wall
in the background, the rapid stream is as clear as crystal,
when not clouded by a sudden rain, while the opposite
bank, towering high above it, is still clad with its original
covering of pine and hemlock. A more quiet and restful
spot can hardly be pictured ; even now, though within
Park limits and just opposite to the Wissahickon drive,
with its constant stream of horses and bicycles, the peace-
ful silence of the old Baptistry is only broken by the rip-
pling of the creek, the rustle of the leaves, or the shrill
note of a feathered songster as he calls to his mate.

'^ Vide map on page 92 supra.

TJie Pilgrimage to Cozientry. 99

sEFORK the summer of 1724 was over a new cru-
sade was projected, being intended to reach
the Germans in outlying districts, where some
of the original members and " First Fruits "
had gone to get cheaper or more fertile
lands. For this purpose a company was organized, under
the leadership of Elder Peter Becker, to go on an extended
pilgrimage, which was to include the Pequea and Cones-
toga valleys. The party, consisting of fourteen persons,
and of whom seven were mounted, journeyed forth from
Germantown on Wednesday, October 23, 1725. A strange
sight it was, as these devout enthusiasts, part on horseback
and part on foot, started out upon the highway, then hardly
worthy of the name of a road, towards the Perkiomen.

The first stop was made in the beautiful Skippach
valley, where a number of Germans had settled. Here
several meetings were held with much success ; thence
they went northward, crossed the Perkiomen and continued
on through Providence to Falkner swamp, where a halt
was made at the house of one Albertus, who, it appears,
was in communion with the party. Here revival meetings
were held, which closed with a Liebesmahl in the evening,
followed by the breaking of the bread ; thence they jour-
neyed to Oley, in Berks county, near Douglassville, where
similar work was done with the same results. From Oley
the party went southward and crossed the Schuylkill, go-
ing direct to the house of Martin Urner, one of the " P'irst
Fruits," who, since his baptism, had permanently settled
in Coventry,^^ Chester county, immediately opposite the
present town of Pottstown.

Martin Urner, from the time he came to Coventry, ex-

'" It appears that Martin Urner had purchased four hundred and fifty
acres of land in Coventry township of the Penns as early as 1718, and the
names of the three Urner brothers appear in the assessment lists of
"Scoolkill," Chester county, as early as 1719-22. Vide history of the
Coventry Brethren Church, by Isaac N. Urner, L,L. D., Phila., 1898.

lOO The Cerynan Sectarians of Pennsyh'ania.

horted his neighbors whenever opportunity offered, besides
holding meetings at his own house on Sundays with more
or less regularity. One of the results of his labors was
that when Peter Becker and his party reached there they
found two persons prepared for baptism in addition to the
settlers who were ready to form a congregation.

On the next day, Saturday, November 7, 1724, being the
Scriptural Sabbath, a meeting was held in Urner's house, at
which Elder Becker presided. The two candidates were
baptized in the Schuylkill, and the ceremony was followed
by the usual love-feast and bread-breaking in the evening.

Upon this occasion was organized the Coventry Brethren
Church, of which Martin Urner was made preacher. The
following nine persons were the constituent members :
Martin Urner, his wife, Catherine Reist Urner ; Daniel
Eicher and wife, Henrich Landes and wife, Peter HoiBy,
Owen Longacre (sic.) and Andrew Sell.

From Coventry the revivalists journeyed towards the
Conestoga country, as the western part of Chester county
was then known. Upon leaving Urner's the party divided,
the mounted men keeping to the road and passing the
night of Monday, November 9th, at the house of Jacob
Weber, who then lived in the Conestoga valley, evidently
near the present Weberstown, in Leacock township. Those
on foot took a shorter route, probably over the Welsh
mountain, and stopped at the house of Johannes Graff.
This was in Earl township, at what is now known as
Graffsdale, at the lower end of Earl township. The
original tract of 1419 acres was situated on Graff's run, a
branch of the Miihlbach (Mill creek). Johannes Graff was
the earliest and wealthiest settler in the vicinity. The
foundation-stones of the cabin which he built in 17 18 are
yet to be seen upon the property of a lineal de.scendant.^"

" "The Three Earls," an historical sketch and proceedings of the
centenni.al jubilee held at New Holland, Pa., July 4, 1876, by Frank Ried
Diflfenderfl'er, Esq.

Revival in the Pequea Valley. loi

The footmen passed the night under the hospitable roof
of Johannes Graff, and on the next day journeyed to the
house of Hans Rudolph Nagele, a Mennonite preacher,
where both horse and footmen again united. Fortunately
the exact situation of Nagele's house can now be definitely
determined, by aid of the original surveys, as will be seen
by the facsimile of this draft.

'URING the day Peter Becker, Henrich Traut and several
others visited Beissel and his companion at their cabin
beside the Sclnvendenquelle to enlist their sympathy
, and assistance in their own efforts toward an awaken-
ing among the Germans in the Conestoga countr}'.
The two recluses readily acceded to the wishes
of Becker and his companions, and asstired them
of their hearty support.

The night was passed at the house of Stephen
'Galliond. Early upon the next day, Wednesday,
November nth, the party retraced their steps and
journeyed towards the valley of the Pequea to bring
about an awakening among the Mennonites, who had settled
there, many of whom had become followers of the seductive
Bauman and his noxious " Newborn " teaching. A large
gathering was held at the house of Heinrich Hohn on
Thursday, November I2th, at which Beissel was present.

At this meeting, according to the old records, extraordi-
nary revival powers were manifested. The evangelists
spoke with such force concerning apostolic baptism and
the Divine purpose concerning fallen man involved
therein, that after the close of the meeting five persons
felt convinced and applied for baptism. These candidates
were Heinrich Hohn and his wiie, at whose house the re-
vival was held ; Johann Maj'er and wife and Joseph SchJiffer.
The party at once proceeded to the Pequea, and the ordi-
nance was administered to them by Peter Becker. Before
the rite was concluded, another person, Veronica Fried-

I02 German Sectarians of Pennsylvania.

richs, the wife of a local miller, presented herself as a can-
didate and was accepted. During this service on the banks
of the placid Peqiiea, much fervent spirit manifested itself
among all present, and no one was more impressed than
Conrad Beissel. He had felt for some time past that longer
to withstand the ordinance of God was presumption. To
overcome this craving and ease his conscience, Beissel,
some time previous to this pilgrimage, attempted to baptise
himself. This questionable act, however, failed to convince
him, and the imcertainty of its efficacy left him in a very
unenviable state of mind. Yet he considered his old master
and the others present so far beneath him in every respect,
that it would be too great a humiliation for his proud spirit
to receive baptism at their hands.

The stepping forth of Veronica Friedrichs, the fervent

Thk Oldest known Repkesbntation of a Christian Baptism.'"

prayers and pious ejaculations, all tended to increase the
excitement of Beissel ; well may it be assumed that it
reached a fever heat, and that his mental conflict was a
fearful one. He, too, longed to enter the water and be

" Original in crypt of St. Liicina in Cometerium of Callistiis, dating
from the third century.

Immersion of Beissel. 103

plunged beneath the flood, and through it again enter the
material world cleansed from all taint and sin. While he
felt himself called to fulfill a mission to preach the Gospel
among his fellow-men, yet his pride forbade him to humble
himself, as he considered, to bow to his old master and
receive the rite at his hands.

While Veronica was being baptized the excitement rose
still higher. Suddenly, in the very midst of the solemn
rite, Beissel remembered how it was recorded in Scripture
that even Christ had humbled himself to be baptized by so
lowly a person as John. The scene on the banks of the
Pequea upon that November day was certainly an impres-
sive one ; religious enthusiasm was wrought to a high pitch
and reached its culmination when Conrad Beissel announced
his intention to be baptized in " apostolicwise," and impor-
tuned Peter Becker to administer the rite. No preparations
were made, but as Veronica Friedrichs was led up the slip-
pery bank, Beissel humbly entered the freezing water and
knelt before the elder who, 'after a short invocation, im-
mersed the candidate thrice, face forward, under the cold
flood.

The old record, commenting upon Beissel's baptism,
states : " It was thus that Wisdom brought him into her
net : he received the seed of his heavenly virginity at his
first awakening ; but now a field was prepared for him in
America into which he might sow this seed again."

The scene of this baptism, Pequea creek, a typical Penn-
sylvania mill-stream, has its source in Salisbury township,
Lancaster county, and in West Cain township, Chester
county, flows in a southwesterly course of about thirty
miles, and empties into the Susquehanna river, dividing
Leacock and Lampeter townships from Strasburg, and Con-
estoga from Martic township. In its course it formerly
furnished power for numerou.-! mills.

If we except the immersion in the Wissahickon on the

I04 The Gerfnaii Sectarians of Pennsylvania.

previous Christmas Day, this bai^tism in the Pequea was
the most noteworty one in the history of the sect-people of
Pennsylvania. While the former one laid the foundation
of the Gennan Baptist Brethren church in America, the
immersion of Beissel virtually created the first schism
within that fold, from which may be traced the beginnings
of the German Seventh-day Baptists in the Province : an
organization which, though small in number, still exists in
different parts of our State.

After Peter Becker's work was finished, a procession was
formed, and the party, amid the singing of a hymn, pro-
ceeded to the house of Heinrich Hohn, where dry and warm
garments were provided for the newly baptised, while the
rest of the day was spent in edifying conversation. In the
evening a Liebesmahl was given at the house of their host,
at the close of which fervent supplications were again offered
for the success of the new religious movement in the Con-
estoga valley.

Early on the next day, November 13th, the party went to
Isaac Friedrich's house on Mill creek, where they attempted
to hold a religious meeting. A disagreement, however,
arose among the party, as some insisted upon returning
home ; others, again, wanted to continue the evangelizing
work. Among the latter was the elder, Peter Becker, who
insisted on holding a religious meeting at the house of Sig-
mund Landert on the coming Sunday. This meeting did
not prove a success, either in power or in spirit. During the
day the quarrels of the previous week were renewed. The
first broke out among the women, and then Michael Wohl-
farth and Simon Konig began to argue about the questions
which had divided the Baptist congregation at Crefeldt.

After peace was restored, Sigmund Landert and his wife
asked to be baptized and received into communion. Peter
Becker, before he would grant their request, spoke as
follows :

Return of the Pilgrims. 105

" These two persons have applied to us for baptism ; but
" as they are unknown to us in their walk and conversa-
" tion, we make this announcement of the fact to all men
"here present, especially to their neighbours. If you can
"bear favorable witness concerning their lives, it is well,
" and we can baptize them with the greater assurance ;
" but if you have any complaints to bring against them,
"we will not do it."

But even this baptism failed to prove a success. The
pool selected was a small dam in a tributary of Mill creek,
within the bounds of the farm of the candidates. Here, it
appears, that the water was shallow, stagnant and muddy,
and after the immersion the two candidates were in so
filthy a plight that they had to be washed off. Before the
Germantown pilgrims finally departed for home, they con-
sulted with the newly baptized converts from the Cones-
toga and Pequea valleys, and told them that henceforth
they would have to shift for themselves and arrange their
own affairs according to their circumstances and ability,
without expecting any help from the parent stem at Ger-
mantown.

The kiss of peace and charity was then given and passed,
and the pilgrims, on November 14th, started upon their
homeward journey east of the Schuylkill.

The new converts were not slow in acting upon the sug-
gestions of Peter Becker to arrange their own affairs ; the
twelve persons, six brothers and six sisters, proceeded
forthwith to form themselves into a regular Baptist con-
gregation. This became known as the Conestoga Church
or Gemeinde. It consisted of Conrad Beissel, Joseph
Schaffer, Johannes Meyer, Henrich Hohn, Sigmund Lan-
dert and Jonadab ; Sisters Migtonia, Christina, Veronica
[Friedrichs], Maria, Elizabeth and Franzina. Beissel was
by common consent acknowledged as the leader of the
new congregation. He accepted the charge and promised

io6 The German Sectarians of Pennsylvania.

Order of the Love-feast. 107

henceforth to emulate Christ and live a holy and godly
life.

It may be well at this point to define what is meant by
a love-feast or Liebesmahl among the German Baptist
Brethren, as it differs materially from what is understood
by a love-feast among other denominations. With the
Moravians and others it is a symbolical service, at which
coffee or chocolate and a small cake or bunn are served in
church during the singing of hymns and the reading of
suitable selections from Scripture. With the Brethren the
love-feast is patterned after that of the early Christian
church, being a regular full meal, partaken in silence be-
fore the communion, similar to the supper eaten by Christ
and the Apostles, and it serves as an introduction to the
more solemn part of the evening's service.

THE ORDER OF THE LOVE-FEAST.

i^HE order of the love-feast, as observed at the
present time in the Brethren church, differs
but little from the service instituted by Peter
Becker. It is as follows :
Upon the day set for the observance preparatory ser-
vices are held during the afternoon. If there are candi-
dates for baptism present the service is usually held after
the administration of the ordinance. This is what is known
as a "self-examination" service, where is read i Cor. xi,
special stress being laid upon verses 27, 28, etc. In the even-
ing the services are opened by prayer and congregational
singing. The members seat themselves at tables, the sexes
separate ; all men (brothers) on one side, with heads un-
covered, women (sisters) on the other side with heads
bedecked with the prayer covering, usually a neat lace cap
with strings tied beneath the chin. At large gatherings
separate tables are arranged for the sexes at opposite sides
of the room or Saal.

io8 The German Sectarians of Pennsylvania.

When all are properly seated, the elder present designates
some one to read John xiii, and comment upon it. The
men and women then turn on the benches, so that they sit
back to back, with the table between them. The ceremony
of feet washing is then performed, each sex attending to
themselves, the act being performed separately but simul-
taneously, accompanied by the singing of appropriate
hymns.

The present writer has witnessed the obser\-ance of this
service in two ways, viz.: where it was performed by the
elder on the male side and by the oldest sister on the female
side. In the other method, which is the recognized custom
and rule with the Brethren meeting in the old church at
Germantown, the elder merely washes the feet of the first
brother on the right, who in turn did the same for his
neighbor, and so on until the ser^'ice was performed. The
same was done on the women's side. The commencement
in both methods was the same. Small tubs of tepid water
were brought into the Saal for the use of each sex. The
elder and eldest sister then proceeded to gird themselves
with a large linen towel or apron, using this to dry the
feet of the worshipers after the ablution. As the worshiper's
feet are dried hands are shaken and the kiss of love and
charity is given. This service is a solemn ceremony insti-
tuted by Christ as a token of humility, and upon that
account is scrupulously adhered to by the Brethren.

When the pedelavium is completed, the members, having
resumed the covering of their feet, face inwards on the
benches, and the evening meal or love-feast is brought on
the table.

This consists of a full meal. The viands of which are
varied according to the custom of the congregation ; at
some places a large mug of coffee and wheat biscuits are
ser\-ed ; at others, chiefly in the rural districts, lamb soup
is the chief dish for the repast of the Brethren, while bread

Breaking of the Bread. 109

and apple butter are served the strangers and visitors. A
blessing is invoked upon the meal, which is then eaten in
absolute silence, the partakers, solemnly looking forward
by faith to the time when Christ shall come again to serve
us. When all have eaten, thanks are returned. After this
comes the passing of the salutation of the holy kiss. When
all have received and passed it, the communion emblems
are brought forward and uncovered. This service com-
mences with the reading of John xix, to call to mind the
passion of Jesus. Then follows the breaking of the bread,
which is unleavened and baked so that it may be broken
into strips ; and as the members stand at the table the
blessing of Almighty God is invoked upon the emblem.

A strip of bread is then passed to both sexes, with this
difference : As the pieces are handed from man to man,
each brother breaks off a morsel for the one next to him,
and repeats, " Beloved brother, this bread which we break
is the communion of the body of Christ." For the sisters,
on the other hand, the elder breaks a piece for each woman,
and as he hands it to her repeats the above sentence, sub-
stituting the word "sister" for "brother." This differ-
ence in the administration of the Sacrament is parti)-
founded upon the belief that, as the weaker sex had no
part in the breaking of Christ's body, so even now they
should have no part in breaking the emblem which
typifies it.

When all are served the bread is eaten simultaneously
and in silence. After the bread is partaken the cup with
unfermented wine is taken up, and as the members stand
it is carried to the Lord in prayer. The elder then passes
the cup to the nearest brother, saying : " Beloved brother,
this cup of the New Testament is the communion of the
blood of Christ." The brother in turn passes it to his
neighbor. The same rule is used in serving the sisters as
in the distribution of the bread ; the elder passes the cup

I lo The German Sectarians of Pentisv/vania.

to each sister in turn, who returns it to him after she has
partaken.

Tlie versicles used are based upon i Cor. xv., 23-26.

When all have communed, prayer is offered and the ser-
vices closed with the singing of a hymn, according to Mark
xiv, 26.

In the obserA'ance of this service the German Seventh-
day Baptists of the present day, at both Ephrata and Snow
Hill, have of late years made a radical departure from the
time-honored custom of their fathers.

The ser\'ice as now administered is celebrated by candle-
light as of old, but is opened with the reading of such parts
of Scripture as bear upon the service of foot-washing. This
act is then obserx'ed ; as in years gone by the elder or oldest
brother girding himself and washing the feet of the brother
to his right, who in turn does the same for his neighbor.
When this service is finished, the bread is broken and the
cup passed, after suitable selections of Holy Writ have
been read.

It will be observed that in this instance the meal has
been abolished. This change was brought about by Elder
Andrew Fahnstock, a former preacher, who served the
congregation prior to 1863. A cold eolation is, however,
almost in every instance prepared for such members as
come from a distance.

Border from the Kloster Copy-booi.

CHAPTER IX.

THE NEW DUNKERS ON THE CONESTOGA.

OR some time previous to
the occurrences narrated
in the last chapter Beissel
and Wohlfarth had made
a practice of keeping the
Sabbath or the Seventh
Day at their cabin in the
forest without, however,
making any effort to pro-
mulgate the doctrine-
This was an important
feature which was over,
looked by Peter Becker
and his party in the excitement incident to the great revival.
But no sooner had the party returned to Germantown than
the fear was expressed that Beissel might attempt to intro-
duce his convictions as to the true Sabbath. To counteract
any such movement it was proposed to send Johannes Kem-
per, who was endowed with the gift of prayer, as superin-
tendent of the Conestoga congregation. There is, however,
no record to be found that this proposition was carried into
execution. The Sabbath question, together with Beissel's
future course, gave the Germantown congregation much con-
cern, and Elder Becker was publicly charged with having
" left too much in the hands of the new converts."

Notwithstanding these forbodings at Germantown, the
meetings of the Conestoga congregation were held at
regular intervals at the house of Simon Landert, and at all
of them Conrad Beissel presided. After the baptism of

112 The German Sectarians of Pennsylvania.

Beissel in the icy flood of the Peqiiea, a great change came
over onr religious enthusiast ; he appeared to realize that
a large measure of the spirit rested upon him. Our old
chronicler states that " he conducted all meetings with
astonishing strength of spirit, and used so little reflection
over it that even in the beginning he was not suffered to
use a Bible, so that the testimony in its deliver}' might
not be weakened by written knowledge. He began his
discourse with closed eyes before a large crowd of hearers,
and when he opened his eyes again most of them were
gone, not being able to endure the spirit's keenness. On
such occasions wonderful mysteries of eternity were often
revealed through him, of which he himself had before been
ignorant ; but these were soon sealed up again, and then
he would say : " The Spirit retires again into his secret
chamber." He was a born orator, and could carry out a
proposition to great lengths, especially if he had ration-
alistic persons before him, for which his opponents blamed
him very much. In his delivery, however, he was too fast,
because he had to hurry after the spirit, when he often
concerned himself but little about the rules of language.

At one of the meetings at Sigmund Landert's during the
month of December, the question was broached as to the
advisability of obtaining a regular teacher, or, in other
words: Who should be their spiritual leader? At this
juncture Hans Mayer, a neighbor of Landert's, and one of
the converts baptized on November 12, 1724, rose in the
meeting, and pointing to Conrad Beissel, solemnly pro-
claimed him to be the man-elect, chosen by God, to be
their leader, and asked that he be accepted accordingly, —
a proposition which was unanimously acceded to. Beissel,
who again saw the hand of Providence in the direction of
his course, accepted the trust and became their leader, or,
as he modestly states, " the teacher of the new Bunkers on
the Conestoga." According to the Chrom'con, "his ordina-

The Cones toga Dunkers. 113

tioii to tliis office he received from the same one who had
bestowed it tipon Elijah, John the Baptist and other re-
formers, who were awakened specially and directly to come
to the help of a church fallen asunder."

At either this or the following meeting a Liebesma/il was
held, where the kiss of charity was passed, the bread broken
and the rite of feet-washing observed, at all of which Con-
rad Beissel officiated for the first time. From this time
(December, 1724) the Conestoga congregation was a regular
corporate body of the German Baptist Brethren.

This wave of religious excitement among the German
settlers in the Conestoga valley and adjacent countrj' in-
creased rather than diminished during the winter. It was
the season when farm work was out of the question, and
the pioneer in these western wilds really had but two
topics for thought or conversation during the long winter
nights, — politics and religion. In the former the Germans
were but little interested, as they had no part in the govern-
ment, nor newspapers to advise them of legislative action.
This left them with the single topic of religion, of which
most of them knew even less than of the political questions
of the day. Thus it was that new questions arose at almost
every meeting. Many of these were based upon the true
Sabbath, which was strictly observed by Beissel. These
discussions caused some of the members to refer to the
Scriptures and advance the argument, that if it was obliga-
tory to obey Holy Writ in the question of the Sabbath,
they must also conform in other matters, both ordained
and forbidden.

Several of these enthusiasts argued that if they were to
emulate primitive Christians, who kept the Sabbath, they
should also discriminate as to clean and unclean food.
These extremists now proposed henceforth to eschew the
use of pork, in which determination they were at first en-
couraged by Beissel.

114 "^^'^ (rcrman Sectarians of Peiinsylvania.

As pork or Pokeljieisch (pickled salted meat, chiefly pork)
was really the chief nitrogenous food of the early settlers
during the winter season, this resolve led to some amusing
experiences, and upon more than one occasion caused an
involuntary fast upon the part of the devotees.

jARLY in the year 1725, Beissel and several of the
congregation went on a visit to the Baptists in
Coventry and Germantown, thus returning the
visit of the Becker party. Among the number
from Conestoga were two of the brethren who
had strictly determined to eschew unclean food as set forth
by the Mosaic law. This led to no end of trouble during
the trip, as the two men not only refused to partake of
pork, but also absolutely objected to any food being pre-
pared for them in any vessel in which pork had ever been
kept or prepared. It was soon found that but few families
had such culinary appliances as were absolutely free from
any taint of the hog or his products. Others again refused
to listen to the scruples of the two visionaries who, as a
consequence, were doomed to fast while their companions
regaled themselves with such viands as were set before
them b}' the thrifty housewife. They then modified their
objections so far as that, before such vessels were used, they
were permitted thoroughly to scour and cleanse them after
the manner of their own.

These two brethren, whose names unfortunately have
not come down to us, went to even greater extremes before
they returned from this journey as they also raised scruples
against geese.

According to one account, their argviment was that as
these animals supply man with feathers which are tised for
his luxurious indulgence, the bird itself should be eschewed
in every form by the true believer.

The true reason, however, was that as in Jewish law the
swan was classed among the unclean birds (Lev. xi, 17, 18),

The Goose as an Unclean Bird. 115

the goose, both wild and domestic, from its similarity to
that bird, should also be rejected as food by the strict
adherent to the law.

How largely the goose entered into the domestic economy
of the early Germans is shown by the following : To begin
with, the feathers and down, which were plucked at regular
intervals, furnished the bedding, and when sold were sup-
posed to clothe the women. The eggs were a spring-time
delicacy. Each egg was supposed to contain as much
nutriment as a pound of beef. In the winter, after the
goose had been crammed, it was prepared in different ways.
One of the favorite methods was to boil it down in a spiced
jelly {zitter gans). The giblets, feet and neck were used
for soup-stock, while the abnormal liver was utilized for a
tasty Christmas ^x^i^Ganse-Ieber pastete). Lastl)', the goose-
grease {ganse/cit) was carefully preserved for its medicinal
qualities. No housewife or mother would ever be without
this panacea. No matter how sore the throat or bad the
cold, an outward application of goose-grease was always
depended upon to work a cure.

Then again the great dish among the early Germans,
upon high days and holidays, was a roast goose, usually
stuffed with apples and chestnuts. This was roasted by hang-
ing on a spit over live coals on the hearth, great care being
over the wood used, as the meat was apt to partake of its flavor.
This was a delicacy prepared only upon feast-days or upon
special occasions, such as an official visitation. To refuse
to partake of the dish was not only a great breach of civility,
but was also taken as a mark of disrespect to the housewife.

These peculiar actions of some of Beissel's party gave
rise to the report that Beissel and his adherents were really
attempting to revive Judaism. Owing to these unfavor-
able impressions the party returned to the Conestoga with-
out having accomplished anything of value to the Brethren.

This attempt at Judaizing forms one of the strangest

Ii6 The German Sectarians of PetDisvlc'onia.

episodes in our early history, and, stranger yet, it was not
brought about entirely by a search of the Scriptures upon
the part of the settlers.

Among the earliest settlers in the Tulpehocken country
we find traces of Jewish Indian-traders, who had sojourned
in the vicinity of the present SchafTertown, as far back as
1720, to better drive their barter with the Indians. Whether
they drifted down from New York or came by way of Phila-
delphia is immaterial. Certain it is that they were here,
prospered and eventually settled permanently in this val-
ley. It is not supposed that any of these early pioneers
had their families with them when they first came to these
wilds, or that they were numerous enough to form a distinc-
tive settlement or congregation. The presumption is against
this theory : their object was to barter and trade for peltries,
not to found a home and live by agricultural pursuits.

That they were successful is shown by the fact that, as
the settlers gradually increased in numbers, — coming down
the Susquehanna from New York and overland from Phila-
delphia, — we soon find traces of a few of these Jewish
traders married and settled down. Whether they were
married before they came here or took their wives from
among the German settlers is an open question. It is cer-
tain, however, that they strictly adhered to the ancient
customs of their fathers.

It was from intercourse with these Jewish traders, who
adhered as strictly as they could to the requirements of
their faith, that the Mosaic ceremonies and customs were
derived and practiced by the Gennan settlers, whose reason
was almost dethroned with religious excitement and vagaries.
Some even went so far as to circumcise each other and
blaspheme against Paul because he did away with that rite.
The Ephrata chronicles quote several such cases, notably
one A W , of Oley, and one D C .

The result of this was that several German families in

Synagogue at Schaffcrtown.

117

the old township of Heidelberg actually returned to the
old dispensation, and with these accessions quite a Jewish
community was formed in Lancaster county.

It was not long before a house of prayer was built by
them for the worship of the great Jehovah : it was the first
synagogue in the American desert. It was built on the
old Indian trail leading from the Conestoga to the
Swatara. The place where this synagogue stood —
the first in Pennsylvania for many years — is still
pointed out by old residents. It was a rude log-house,
locally known as the Schiil; yet here the law was
elevated and the shophar blown long before it was
done in the chief town of the Province.

Our view of the old post-road shows the
site of the Schiil^ now occupied by a modern
house. Tradition tells us that the ancient
log-house in the foreground was formerly the
OR Sacred Trumpet, homc of the Hazan OX reader, who in later
years served the congregation, which at one time was the
most distinctive and popu-
lous one of the ancient
faith in the Colonies.

The claim that this Jew-
ish congregation was re-
cruited by proselytes from
among the early settlers is
strengthened by the fact
that but few Jewish names
— such as Isaac Miranda
— appear among those of
the settlers in the vicinity.

Nor do either the Ephrata arms of the BtmLErFAMiLv as augmented
records or those sent to ""^ ™'' ^""^^^"^ C"*'''-^^ v, may, .5a..
Holland by Boehm make reference to any number of Jews
in the vicinity. The same is true of the Lutheran and
Reformed reports ; they all, however, make reference to

ii8 The German Sectarians of Pennsylvania.

the fact that Judaizing influences were rampant among the
early settlers/'

Then, again, a majority of names, whose owners are
known to have been members of the congregation and rest
upon the hill, were originally of the Reformed faith.

How firm the hold of these Jewish customs became
engrafted upon the early Germans in Pennsylvania is
shown by the fact that traces of them still linger among
us, as even down to the present day there are families in
Berks, Lebanon and Lancaster counties who refuse to use
milk in connection with meat dishes, such as frizzled
chipped beef, etc., as they had learned from their parents
or grand-parents that this was against Divine command.
Another illustration was the practice of offering special
supplications at the advent of each
successive new light (new moon),
traces of which may still occasion-
ally be found in the rural commu-
nities, and which, toward the close
the third decade of the Eighteenth
Century, culminated in the forma-
tion of a distinctive sect, in the vici-
nity of Ephrata, known as the " New
Mooners," a full account of which is
given in a subsequent chapter.

This Judaizing movement in Pennsylvania was but a
repetition of what had taken place upon a much larger
scale in Germany, during the early days of the Reforma-
tion, when a number of fanatics with their families went
over to Judaism.^ For a time these influences and acces-

Seal of David.

" Vide Miihlenburg, Hallische Nachrichlen.

*" There are still evidences of the above movement to be found in Ger-
many, where families, who at that time returned to Judaism, have
remained true to that ancient faith down to the present time. An inter-
esting illustration is that of the Biihler (von Biihl) family, an old Prank-
ish race, which at the time of the Reformation became Protestant. One

Oldest Jewish Cemetery. 119

sions increased to such an extent that three of the Rabbis
ventured so far as to go to Luther and argue with him,"
and actually hoped to proselyte and carry him over with
them and thus bring about the millennium by uniting all
peoples under the old dispensation.

Luther naturally opposed this movement in his own
rugged way, and after taking the leaders as well as the
Rabbis sharply to task, he published, in 1542, a pamphlet,
which went through several editions, Concerning the Jews
and their Lies. He requested the German nobility to take
notice of these attempts at Judaizing and to suppress them.

However, be this as it may, the German Jewish congrega-
tion of Heidelberg township, in the absence of documentary
information, will always remain one of the most interesting
problems for the student of Pennsylvania-German history.

Upon the high hill, about one-fourth of a mile south of
Schafiferstown, is what remains of their burial-place ; it is
the oldest Jewish cemetery in the State, and is now
unfortunately almost obliterated.,

A revival was held at the house of Johannes Landes, early
in May, 1725, upon which occasion Beissel for the first time
publicly administered the ordinance of baptism. There
were seven candidates, Hans Meyle and his wife, Johannes
Landes and his wife, Rudolph Nagele and his wife, and
Michael Wohlfarth, the fellow-mystic and companion of
Beissel, who was the most important of the ntimber.

branch, however, according to family traditions, during this agitation
accepted Judaism, since which time the descendants have adhered strictly
to that faith, and by intermarriage with others now show a strong pro-
nounced Semitic type, while the other branch of the Biihler family, from
which the writer and the Pennsylvania Biihlers are descended, and whose
members remained true to the faith of the Reformation, show fair Saxon
features. No representative of the Jewish branch of this family is known
to the writer to be in this country.

" See Lutheran Church Review, vol. xvii, p. 148 seq. ; also I\/artin
Luther, the Hero of the Reformation, by Rev Henry Eyster Jacobs, D.D.
(New York, 1898.)

I20 The German Scclariaiis of Pennsylvania.

^Immediately after their baptism, Wohlfarth, accom-

^^ panied by Rudolph Nagele, started on a proselyting

^^ tour throughout the country, mainly through Oley

^^B and the country north of the Schuylkill, where the

^1 revival of old Jewish and biblical ceremonies had

H also received much consideration during the past

^1 winter. This called forth a sharp rebuke from

^B Beissel. It was a epistle to these few visionaries

'^^^'in Oley wherein he counsels them to leave off their

f folly. The efforts of the two evangelists awakened

but few, as most of their hearers disregarded the message.

A prominent German Baptist, known in the records as

Brother Lamech, who had settled in the Conestoga valley,

also joined the congregation about this time, and became a

staunch supporter of Beissel. It was this same Lamech

who kept the diary of the congregation, and later of the

Ephrata Community, extracts of which were published and

are known as the Chronicon Ephratettse. His proper name

does not appear in any records known to the present writer,

and he is one of the few prominent actors in our history

whose identity has not been discovered.

The Conestoga congregation increased rapid!)-, and in
the spring of 1725 numbered twenty-two regular members.
The growing demands of his flock now made it imperative
that Beissel should be nearer to them. He, therefore, left
his cabin at the SchtvcdenqucUc in charge of Stumpf, and
went into a cabin which was erected for him on the land
of Rudolph Nagele. The example of the leader was quickly
followed by other members of the congregation, and in a few
months the land in the vicinity of Nagele's house was dotted
with the small log-cabins of persons who wished to live in
closer communion with the new leader. The record states :
" In this region wonderful influences came down upon him
[Beissel] from eternity, of which the least ever became
known."

English Sabbatarians at French Creek. 121

Beissel in his addresses now frequently introduced some of
the mystic speculations of occult theosophy, which most of
his simple-minded hearers failed to comprehend. The effect
of this was that, while some of them deemed him inspired,
others shook their heads sadly and thought him demented.
Thus matters went on until it became imperative for him
to sacrifice his beloved solitude and take up an abode among
his people.

The regular meetings were still held in the houses of dif-
ferent members. No effort appears to have been made to
build a separate house of worship for the uses of the con-
gregation. At these house-services, the question of the
Sabbath became more or less prominent as the time pro-
gressed.

This stimulus came from a source entirely distinct from
the movement of Conrad Beissel. It was brought about
by the English Sabbatarians who had settled on the borders
of Conestoga and Coventry townships and there estab-
lished a community of their own faith. It was about the
same time as the German revival movement, which has just
been described, that the English Sabbath-keepers in New-
town, Providence, Easttown and Tredyffrin townships of
Chester county became more or less restless, on account of
persecutions from their more orthodox neighbors, and
migrated to the upper end of the county, where they took
up land at the falls of French creek in Nantmill township,
and there founded a settlement and congregation, destined
for years to be the largest and most influential body of
Seventh-Day Baptists in the Province. Among the list of
names of these early pioneers, who were mainly Welsh,
are to be found quite a few who in later years appear in
the Ephrata register, and whose remains await the general
call in the old God's-acre at Ephrata.

Following is a partial list of these early Sabbatarians :
Owen Roberts, William Iddings [Hiddings], Richard,

122 The German Sectarians of Pennsylvania.

Jeremiah, and John Piercell [Piersoll], John Williams,
William David, Philip Roger [Rogers], Lewis David,
Simon Meredith.

Abel Noble," who is called the Apostle of Sabbatari-
anism in Pennsylvania, made frequent visits to this set-
tlement on the French creek, upon which occasions he ex-
tended his visits to his old friends, Beissel and Wohlfarth,
who in turn attended the meetings of the Sabbath-keepers in
Nantmill. It was this intercourse which strengthened our
mystics — Beissel and Wohlfarth — of the correctness of the
doctrine of the Sabbath. Thomas Rutter, of Philadelphia,
who had been baptized by Bernhard Koster^^ in 1697, also
accompanied Noble on several of his visits to our two
enthusiasts. The result was that Beissel and Wohlfarth
eventually became the apostles of Sabbatarianism among
the German-speaking population in the Province.

The year 1725 passed without any special incident
worthy of notice. The congregation continued to grow in
numbers and influence, and the Chronicon states : " The
Spirit awakened many free souls of both sexes, who began
to strive for the knightly crown." Any amount of con-
troversy was indulged in between the stronger members,
mainly on the question of infant baptism and the Sabbath,
but this merely added zest to the meetings without im-
pairing their usefulness.

During the year a number of immigrants arrived in the
Province who in after years became identified with the
Brethren movement in Pennsylvania. These persons were
formerly attached to the Baptist congregation at Crefeldt,

and among their number were Abraham Dubois,

Luy {sic)^ the widow Becker and her children, and lastly
the Eckerling family, consisting of the widow and four
.stalwart sons, who were destined to prove, next to Beissel,

*' Vide German Pietists, p. 126.
*' Vide German Pietists, p. 275.

Arrival of Palatines.

123

the most prominent characters in the mystic Camp of the
Solitary on the banks of the Cocalico.

The first record we have for the year 1726 is the an-

Type and Costumb of Early Palatines.

nouncement that persons of both sexes flocked to hear
Beissel. Among the fairer sex were two young women, —
Anna and Maria Eicher, — who left their father's house and
placed themselves under his guidance. This new departure
caused much gossip throughout the community. To pre-
vent any possible scandal the members built a cabin on
Mill creek for the two sisters, who were the first to assume

124 ^'''^ Gertnan Sectarians of Pennsylvania.

a solitary life, and they lived there under the care of
Brother Lamech.

The English congregation near the forks of French
creek, in Nantmill, also increased in membership and im-
portance. Early in the year 1728 they were joined by a
number of seceders from the Great Valley Baptist Church.
The leading persons in this migration were : Philip Davis,
Lewis Williams, Richard Edwards, Griffy (Griffith) Grif-
fiths and William James. Further accessions followed,
and the Nantmill congregation became numerically the
strongest in the Province. The intercourse between the
Germans in the Conestoga valley, who were inclined
towards keeping the Seventh-day, and their English-
speaking brethren in Nantmill, was cordial and intimate,
and was the means of spreading the doctrine of the Sabbath
still more among the Germans south of the Schuylkill.

Ou Easter Sunday, 1726, a Liebesmahl was held at
Nagele's, at which a controversy was started upon original
sin and purgatory, or, as the account states, the judgments
of God. Be this as it may, a heated discussion was indulged
in, wherein Daniel Eicher and Heinrich Landes, from
Schuylkill, and Hans Meyer took an active part. This
controversy caused great trouble among the Brethren, and
so affected Heinrich Landes that he soon after died.

During the year 1726, Simon Konig, who will be re-
membered as Beissel's companion across the ocean, had
surveyed, for himself and two friends, 500 acres of land
adjoining that of Hans Graff, so that they might be near
the new congregation. It was bought from John Estaugh,
attorney for the London Company." The tract was located
in Leacock township, and was watered by Mill creek.

" The tract of land in Lancaster belonging to the London Company,
which was laid out about 1727, is described as containing 5571 acres. It
extended from the northeast corner of Lancaster Town eastward across
both Conestoga and Mill creeks.

An Old Survey.

125

Copy OF Taylor's original plan showing 50-ACRK tract survkve

FOR Christopher Saukr, in Mill creek valley, Lancaster county.

(Original in collection of the Historical Society of Pennsylvania.)

126 The German Sectarians of Pennsyh'ania.

Konig at once proceeded to divide his land, as is shown by
the original survey, which is still in existence." Two
hundred acres went to Jno. Childs, of whom we have no
record. Johannes Hildebrand, a Baptist from German-
town, got i68^ acres. Konig retained eighty-three acres.
The remaining fifty were sold to a German tailor who
came to this Province in the fall of 1724, and who, after
failing to obtain any encouragement at his trade in Ger-
mantown, .bought a small farm from Simon Konig and
resigned himself to agricultural pursuits.

The name of this humble settler, who came here to the
Z/J ^ ^t»:*^^^ > Conestoga valley with

j/^j" ' ^^ (^ . his wife and five-year-

Q-^r^ ^'"'^^ old son, was Christopher
" Sauer, who, though un-

known to fame at this time, was destined to become a
prominent character in both the political and religious
sphere of the Germans in Pennsylvania.

His sojourn in the Conestoga valley was undoubtedly
the turning-point of his career. It was due to his inter-
course with Conrad Beissel and his associates that this
humble journeyman tailor from Laasphe, in Wittgenstein,
became the first German printer in America, and through
his press wielded an influence among the Sectarians in
the Province greater than that of any other person or
organization.

He also has the credit of being the second person who
made an attempt to publish a German newspaper in
America, and the first to be printed with German type and
prove a permanent success. Such parts of his history as
come within the scope of this our narrative will often read
more like a romance than reality.

Hildebrand, Konig and Sauer, who settled on their plan-

** A facsimile is shown on page 125.

Revival Services. 127

tations during the summer, proved a valuable accession,
not only to their countrymen in the Conestoga valley,
but to the Baptist congregation as well. All were Sep-
aratists from Germany, and the differences and discussions
which arose among them in this country tended to in-
tensify, if possible, their feelings toward the orthodox forms
of worship. This was especially the case with Sauer. Of
the three men, Hildebrand, who was a man of more
than ordinary education, character and mental strength,
was perhaps the most important and influential, and as he
had been somewhat of a leader among the Baptists in Ger-
mantown, he forthwith assumed an active part in the
direction of the Conestoga congregation.

Revival services were held at his house during the fall
and winter, and culminated in a love-feast on Christmas
Day, to which the whole commirnity were invited. During
the afternoon a baptism was held, when six persons, — three
brothers and three sisters, — were immersed by Beissel in
the icy waters of Mill creek. Among the number were the
sisters Anna and Maria Eicher, the two maidens who had
left their home and settled on Mill creek to live a life of
seclusion and prayer. An apparently well-founded tradi-
tion states that on this occasion Christopher Sauer's wife,
Maria Christina, was also numbered among the converts
who received baptism at the hands of Conrad Beissel.

The year 1727 dawned propitiously and witnessed an in-
crease of membership. There is, however, but little to
relate. New differences seemed to arise at almost every
revival meeting, but still the work of evangelizing went on.
The intercourse with the English Sabbatarian Baptists had
its natural effect of leading many of the Germans toward
that doctrine, and led to far-reaching results.

The most important event of the year was undoubtedly
the meeting held on Whitsunday (May 21, 1727) at the
house of Martin Urner at Coventry, which all the congre-

128 The German Sectarians of Pennsylvania.

gations within the Province were invited to attend. This
was really the first general meeting or conference of the
Brethren Church held in America, and was evidently
largely attended. In the absence of Elder Becker, who
was detained by sickness, Conrad Beissel was obliged to
officiate.

PON this occasion great enthusiasm was mani-
V/I^ifr ^^^ f ested. The multitude was exhorted by Beis-
sel, Hildebrand, Wohlfarth and other reviv-
alists. Deep impressions were made upon
the hearers, and many were converted. Ac-
cording to the Chronicon : " On this occasion quite extra-
ordinary powers of eternity manifested themselves, such as
were never known before or after, so that it was called the
congregation's Pentecost." In the afternoon eleven con-
verts were immersed in the Schuylkill by Beissel. This
was followed in the evening with a love-feast and breaking
of bread. The meetings were continued during the next
day (Pfingst-Montag') with equal success.

This revival, the most important one thus far held in the
Province, is noteworthy for two special features. First, it
was upon this occasion that Beissel first proved his great
power as an exhorter and independent religious leader. It
was here that the Germantown Brethren commenced to
realize that Beissel was far stronger as a leader than Elder
Peter Becker, and would soon dispute with him the leader-
ship of the Brethren. The other feature was the introduc-
tion of antiphonal or choral singing into the services of the
simple worship of the Brethren. Here was the inception
of the music and hymnology which, fostered by Conrad
Beissel, proved in after years so important a feature in the
Ephrata Community as to attract the attention of the
musical critics of the Old World. Our record states :
" The singing was pentecostal and heavenly ; yea, some
declared that they heard angel voices mingling with it."

THE GERMAN SECTARIANS OF PENNSYLVANIA.

Chrislian Confession of the Men)ionites. 129

But the chronicler naively adds : " Of which tlie reader has
liberty to judge for himself." However, the hyninology
of both the Brethren and Sabbatarians dates from this
meeting and developed rapidly in the Western World,
where it now numbers hundreds of hymns and melodies.

The religious activity among the German settlers at this
eventful period was not confined alone to the German
Baptists. Strenuous efforts were being made by those of
the Orthodox faiths to obtain regular pastors from Ger-
many. Even the Mennonites — recognizing the new con-
dition of things in the Province and the necessity for
providing for the coming generations and to spread their
peculiar doctrines among their English-speaking neigh-
bors — had printed an English translation of their con-
fession of faith. A collation of this title reads :

" THE I CHRISTIAN \ Confession \ Of the Faith of
the harmless \ Christians^ in the Ne \ therlands^ known by
I the name of Mennotiites. | Amsterdain \ Printed^ and Re-
printed and Sold by | Andrew Bradford in Philadelphia,
I in the year i'j2'].''''

Collation : Title, i leaf ; Preface, pp. (2) ; Confession,
pp. 5-40. i6mo.

This book was supplemented by another, somewhat of a
historical nature, of 44 pages, under following title :

"^« — Appendix \ to the \ Confession of Faith | Of the
Christians, called, \ Mennonists. \ Giving \ A short and
full Account of them ; because | of the Immagination of the
Newness of \ our Religion, the Weapon and Revenge \ less
Christendom, ajid its beifig. | Published formerly in Low-
Dutch, and translated | ojit of the same into High-Dutch,
and 02it I of that into the English Language, 172^ \ Phila-
delphia : Printed by Andrezv Bradford in the Year \ 77^7."

Upon the reverse of the title page appears the curious
note :

130 The German Sectarians of Pennsylvania.

The

CONFESSION

Of the Faith of the harmlef^
Chrifiianfy in the J^e-
t her lands J known by
the name of

MENNONISTS.

AMSTERDAM.

Printed, and Rc-prinred and Sold by

Andrew Bradford in Fhdadel^hia,

Mk the Year, 1727.

Title-pace of Mennonite Confession.
(Original in Historical Society of Pennsylvania.)

A Curious Book. 131

APPENDIX

TO THE

CONFESSION of FAITH

Of the Chriftians, railed,

MENNONISTS;

GIVING

A flion and full Account of them ; becaufc
of the Immagination of the Ncwnefs of
our Religion, the Weapon and Rcvenge-
lefs Chriitcndom, and.iui beiing.

Publiihcd
Formerly in the Low-Dutch^ and tranflarcJ
put of the fame into Htgh-Duub, and out
of that into the Engli^i Language, ijajT.

PHILADELPHIA:

Printed by Aaircw Bradford^ in the Yeaiv

1717.

GE TO Short History of the Mhnnonites, printed by Bradford, 1727.
(Original in Historical Society of Pennsylvania.)

132 The Crtrmau Sectarians of Pennsylvania.

"TO THE CHRISTIAN READER.
" We lovingly desire thee, not to look so much on the
" meanness of the wording of this little Book ; because we
"are of Dutch Extraction, and therefore willingly will
" own, that we are not exquisete in the English Language ;
" but to look on the Grounds and Truths therein : And
"also kindly desire thee to Read the Same without Parti-
" ality ; and consider the Exhortation of the Apostle Paul,
" I Thes. 5.21. Prove all things, hold fast that which is

At the end of the book is printed the statement :
" We the hereunder written Servants of the Word of
"God, and Elders in the Congregation of the People
"called, Metifwnists^ in the Province of Pennsylvania, do
"acknowledge, and herewith make known. That we do
" own the afore-going Confession, Appendix and Menno's
" Excusation, to be according to Our Opinion ; and also,
" have took the same to be wholly ours. In Testimony
" whereof, and that we believe the same to be good, we
" have hereunto Subscribed our Names.

" SHIPACK " CANASTOGE

"Jacob Gaedtschalck "Hans Burgholtzer

" Henry Kolb " Christian Heer

"Martin Kolb "Benedict Hirchi

" Claes Jansen " Martin Bear

"Michael Ziegler "Johannes Bowman

" GERMANTOWN " GREAT-SWAMP

" John Gorgas " Velte Clemer

"John Conerads " manatanv

" Glaes Rittinghausen " Daniel Langenecker
" Jacob Beghtly.
The two books were issued in separate form, as well as
bound in one. They are now extremely rare and afford us
a valuable insight to what straights our German ancestors
were placed to set themselves in the proper light before

Lord''s Day or Sabbath. 133

the community. The special object of the Mennonites in
publishing these books in the English language was to
show the Quakers that they were in accord with them as a
peaceful body of Christians. Further, that they had no
affiliation with the other sects, which were then organizing
active revivals throughout the three counties. A fac-simile
of the title-pages of these extremely rare books are given
upon opposite pages (130, 131).

At this time (1727) the chief question which agitated
the leaders of the Conestoga congregation was that in
reference to the Sabbath. A movement by which they
antagonized the Mennonites, as well as those of the Ortho-
dox faiths. While Beissel, Wohlfarth and several others
adhered strictly to the Sabbath, others decided in favor of
the Lord's Day, while some favored the observance of both
days. Among the latter was Johannes Hildebrand, who
held that Christians should remain passive on the Sabbath,
abstaining from all labor and communing with God in
spirit. Upon the L,ord's Day the public religious services
should be held. These propositions did not meet with
the approval of Beissel and his adherents, and eventually
wrought a temporary rupture between the two leaders.

Three months after the above occurrences (it was after
the harvest was gathered, August, 1727) a grand visitation
was made by the Germantown congregation to the Brethren
of Conestoga. A series of general meetings was projected,
to be held at the house of Heinrich Hohn, but they proved
anything but harmonious. The disturbing circumstances
were as follows : On the journey to Conestoga two of the
Brethren, Stephen Koch and Heinrich Traut, went to see
Stumpf, who, it will be remembered, occupied the cabin of
Beissel at the Schtvedenqiielle. After the latter's departure
Stumpf married his cousin, for which act he was disowned
by the congregation. The two German revivalists, how-
ever, extended to him the hand of fellowship and the kiss

134 The German Sectarians of Pennsylvania.

of charity, and urged him to accompany them to the meet-
ing at Hohn's. Here Stnmpf, who was mentally unbal-
anced, caused great excitement by imitating the action of
various animals and shrieking amidst terrible contortions,
and as he could not be pacified he had to be restrained.

At the meeting upon the following day Beissel preached
a sermon against the unrighteousness of Christians who
kept persons in servitude, fortifying his statements with
quotations from the New Testament. This was evidently
aimed at Peter Becker, to whom Beissel had formerly in-
dentured himself, and who, it appears, forced Beissel to
indemnify him for some unexpired time before he would
cancel the indenture. This berating so affected Peter
Becker that he became sick and was taken to Hildebrand's
house, where he remained for some time.

The result of this meeting was to widen the breach
already existing between the Germantown Baptists and
the Conestoga congregation, which in turn divided itself
into two factions : one under Beissel, who kept the Sab-
bath ; the other, of such as adhered to the Lord's Day or
Sunday, who acknowledged Johannes Hildebrand as their
elder. Numerically the Sabbatarians were the stronger in
the Conestoga congregation. Messengers or evangelists
were now sent out by the Beisselianer, as they were called
by their opponents, to the various German settlements to
preach the doctrine of the Sabbath, — an aggressive course
which had been decided by Beissel, and was at once put
into execution.

The most successful of these missions began in the fall of
1727, and it extended from Falkner swamp to Oley. It
was under the leadership of Michael Wohlfarth, assisted by
three other brethren. So successful was this mission that
Beissel was sent for to baptize the converts. The first
immersion took place on March 8, 1728, when eleven can-
didates were baptized, among whom was Andreas Frey,

Baptism of Christopher Saner. 135

■who was appointed elder of the new congregation. Five
more were added toward the end of May.

The year 1728 was designed to be an important one for
the German Sabbatarian congregation, as it brought about
a complete severance from the parent stem, and the founda-
tion was laid for the future community of the Cocalico.

Among the noteworthy occurrences was the conversion
of one of the four Eckerling brothers, who in later years
all became leading spirits in the Ephrata community. It
was upon the advice of Michael Wohlfarth that the widow
Eckerling sold her plantation at Germantown, and of Con-
rad Matthai that two or three of the sturdy sons came
to the Conestoga valley in August, 1727, where at least
one of the brothers, Israel, hired himself to Christopher
Saner as an ordinary farm hand. It was Sauer who first
introduced the Eckerlings to Beissel and the meetings
presided over by him. The result was that on the follow-
ing Whitsunday (June 9, 1728) Israel Eckerling, his master,
Christian Sauer, and Jacob Gass were baptized by Beissel
and admitted into the congregation." An extended notice
of the Eckerling family will be given in its proper place.

The strict observance of the Sabbath amongst the con-
gregation, together with the obedience to the command,
" Six days shalt thou labor," soon led to some friction with
the civil authorities, who were either English Quakers or
Churchmen, and had little sympathy with the revivals or
awakenings among the German population. The inter-
course with the English Brethren on French creek and
Newtown became more frequent, and Abel Noble, Thomas

Rutter and Welsh were welcome visitors to

Beissel's cabin on the Miihlbach. The tenets of the
Seventh-day advocates were further spread by the use of
that powerful aid of civilization, the printing-press. An

*' Chronicon Ephratense, original edition, chap, vi, p. 34.

136 The German Sectarians of Pennsylvania.

extended account of this departure of Beissel will form the
basis for the next chapter.

During the year German emigration to the Province
had assumed proportions so large as to again excite the
fears of the government and cause Governor Gordon to
appeal to the home authorities for protection against this
influx of Palatines. The result of this appeal was made
known in his speech at the opening of the Provincial
House of Representatives, December 17, 1728, wherein he
states :

" What relates to the necessary Provision for the Exigen-
" cies of the Government, with other matters that may
" require your Attention, I shall leave to your own Con-
" sideration, and as any thing further occurs, it shall be
" communicated to you by Messages. Only I must make
" use of this first Opportunity to acquaint you, that I have
" now positive Orders from Britain to provide by a proper
" Law against those Crowds of Forreigners, who are yearly
" powr'd in upon us, of which the late Assembly took
"Notice, in a Message to me of the i8th of April last:
" Nor does this arise, as I conceive, from any Dislike to
" the People themselves, many of whom we know are
" peaceable, industrious and well affected, but it seems
" principally intended to prevent an English Plantation
" being turned into a Colony of Aliens. It may also re-
" quire our Thoughts to prevent the Importation of Irish
" Papists and Convicts., of whom some of the most notori-
"ous, I am credibly informed, have of late been landed in
"the River."

This speech was printed and scattered as a broadside
throughout the Province. Nothing, however, could stop
the influx of the steady stream of sturdy German bone and
muscle : Acts of Assembly, proclamations, speeches and
broadsides were equally impotent ; and even before the
expiration of Ciov. Gordon's term German influence be-

opposition to the Palatines. 137

TJ t^ >-J

W >

w p e^ r H CD

5i. s ^ s n

o" I"

cr 2 .

o =* ' P

pop S. '^ O

^ -^ « )^ »

>lo

138 The Germatt Sectarians 0/ Pennsylvania.

came an important factor in the settlement and develop-
ment of the Province.

The closing months of the year 1728 were turbnlent
ones for the Brethren in the Conestoga valley. Johannes
Hildebrand and his followers, Hans Landes, Heinrich
Holin, Daniel Eicher, Hans Rolande and Luis, encouraged
by Elder Becker, became quite aggressive in their opposi-
tion to the Beissel party, who kept the Seventh-day. This
animosity tended to widen the breach between the parent
congregation and its daughter, until within a few months
it ended in a complete rupture. The Chronicon, in com-
menting upon affairs in the month of December, 1728,
states :

"About this time the power of God manifested itself
"palpably in the meetings, witnessing against the old
" Adam and his many false sanctuaries ; whereat many were
"offended and separated themselves from the congregation.
" These Separatists, like men sick with the plague, finally.
" banded together and set up a meeting of their own ; so
" that in those times there were more apostles than there
" were righteous ones, which, however, by no means con-
" founded the superintendent, for he had reckoned on all
" these, and yet worse quarreling, when he left his beloved
"solitary state and waded into the sea of humanity."

The Germantown Baptists now reproached Beissel for
his ingratitude toward them, as it was at their hands that
he had received baptism. This, instead of rallying him,
only tended to increase his vehemence against his former
friends. At the same time he was forced to acknowledge
the truth of their argument. How to overcome this
dilemma was a serious question. At last, however, a way
was found out of the difficulty, which was worked to their
own satisfaction. This was the novel proposition to re-
nounce the Becker baptism and return it to the old congre-
gation, and then to have such of the Beisseliancr as had

Re-baptism of Beissel. 139

been immersed by Becker rebaptized. This strange scene
was enacted toward the close of December, evidently in the
Miihlbach or the Conestoga. Upon the appointed day a
general meeting of the Sabbatarians was held, during
which three brothers and four sisters were selected for the
chief ceremony. It had been decided that it was proper
for the Sabbatical number to be the foundation of the re-
baptized congregation. The number seven and the two
sexes were therefore chosen. According to the teachings
of the Rosicrucians the number seven represents the union
of the square and the triad, and is considered the Divine
number, in the same sense in which forty is the perfect
numeral. Jan Meyle and Beissel were the first to enter the
icy water ; special hymns were sung, and after an invoca-
tion, in which both men renounced their former baptism,
Meyle immersed Beissel thrice backwards, and immediately
afterwards repeated the operation thrice forwards, thus
baptizing the candidate. Beissel then repeated the same
ceremony upon Meyle and the others in turn. This act
completed the separation between the Germantown and
Conestoga Baptists.

An incident which happened during the same month
closes our record for the year. Peter Beller,^' a German or
Swiss settler near the Pequea, had a very sick daughter,
who had heard of Beissel and the religious revivals held in
the vicinity. At the request of the girl the parents were
induced to send for him. This was during the night, and
when the messenger arrived at Beissel's cabin he was at
his devotions, praying for the entire Christian church.
Beissel at once went to Beller's house and prayed with the
sick girl, who was rapidly failing and desired baptism be-
fore she died. Beissel was willing to accede to her wish,
night though it was, as he felt that not only her soul, but

<6 Peter Beller was an earlj' settler in the Conestoga country.
name appears among the list of taxables as early as 1718.

140 The German Sectarians of Pennsylvatiia.

her life as well, might be saved thereby. But to be effec-
tive the immersion would have to be in flowing water. To
this the parents objected, yet the condition of the patient
was such that no time was to be lost. So Beissel bowed to
the wishes of the parents, but expressed his doubts as to
the efficacy of the rite thus administered.

Preparations were now made without delay. It was a
scene worthy of the pencil of a Teniers : the small cham-
ber, with its rude furnishings, furtively lit by a few drip-
ping candles, which threw their fitful shadows over the
scene ; the bed in the corner with its pallid patient ; the
weeping family, and the austere figure of Beissel, with a
few sympathetic neighbors in the background. During
Beissel's fervent prayer a scalding-tub, such as is used upon
a farm in butchering swine, was rolled into the room, and
then filled \vith cold water. When full the sick girl was
lifted from her bed into the tub, wherein she kneeled.
Thrice were buckets full of water thrown over her head,
as she could not be entirely immersed in the tub. She
was then again lifted into her bed and carefully covered
with a feather bed. A hymn closed the services, which
had extended well into the next day.

The young girl after her baptism requested that a
religious meeting be held in her presence at the house upon
the next Sabbath. This request was acceded to by Beissel.
Upon the next Sabbath a large congregation assembled at
Peter Beller's humble house, the meeting was opened at
the appointed time, and the young girl was present, but in
her coffin. The meeting was a funeral. The circum-
stances attending her death so deeply moved the parents
that they both asked to be baptized.

CHAPTER X.
THE CRADLE OF GERMAN LITERATURE.

ERETOFORE we have
known Conrad Beissel and
Michael Wohlfarth merely
as two religions enthusi-
asts, erratic and peculiar,
— often, it may be said,
visionary schemers ; yet,
with all their shortcom-
ings and the delusions of
their followers, it is a re-
markable and strange fact
that German printing in
America was ushered in
by these same pious evan-
gelists ; call them erratic visionaries if you will, but the
fact remains the same.

While credit is undoubtedly due to the Pietists — headed
by Kelpius, Koster, Selig and the Falkner brothers who
settled on the Wissahickon — for the sporadic attempts
made to use the printing-press in their descriptive and
controversial literature in Dutch, German and English, it
was left to their legitimate successors — headed by Conrad
Beissel — to inaugurate a new era of Christianity and to use
the local printing-press in disseminating the views and
doctrine of the congregation. The attempt ended in the
establishment of a press of their own at Ephrata, — the first
in the western world to print with the accustomed type of
both the English and German language.

How early Beissel sought to obtain the use of a printing-

142 The Gertnan Sectarians of Pennsylvania.

press for the purpose of spreading liis peculiar views is
shown by the imprint upon the title-pages here reproduced.
To him is due the credit of issuing the second original
American book which was printed in both the German
and English languages/"'

The early works — controversial, mystical and poetical —
were Pennsylvania products in the fullest sense of the
word, as they were composed and translated here in the
Conestoga valley ; or, coming down still closer, we may
designate the valley of the Miihlbach, in Lancaster county,
as the cradle of German literature in America. How in-
timately this fertile valley is connected with the German-
American press will be further recognized by the fact that
from it, after a sojourn of some five years, emerged the
German tailor-farmer Christopher Sauer, and started his
press in Germantown, the first in America to print \vith
German characters.

Considerable credit is evidently due to both Beissel and
Wohlfarth in bringing about the determination of Sauer to
engage in a trade then entirely foreign to him, yet in which
he became so prominent in after years. Then, again, the
first substantial encouragement received by the German-
town printer was a commission from Conrad Beissel for a
hymn-book of some eight hundred pages.

The first work issued by Conrad Beissel was, according
to the Chrom'con^ Das Biichlein von Sabbath (a book on the
Sabbath). It was an octavo in German, printed with
Roman type by Andrew Bradford in Philadelphia, 1728.

Strange as it will appear, the above may not have been
the first or original edition of this curious work, as Dr.
William M. Fahnestock, in a communication made to the
Seventh-day Baptist Publication Society,*' at Plainfield, N.
J., December, 1852, mentions a German copy of the Mys-
tyrion Anomias in his possession, and distinctly states that

'"• Vide German Pietists, pp. 266, 296-97.
" Reply to Elder James Bailey.

The Mystery of Laivlessness. 143

it was written and published by Beissel in the year 1725,
while he still belonged to the regular Dunker congregation
and lived in his cabin on the Miihlbach, and that it was
the publication of this " truly forcible and truly remark-
able " tract which caused his separation from that body.

No copy of either of the above versions are known to
exist, although there is a bare possibility that Dr. Fahne-
stock's copy may still be preserved by some member of
that family. The German title was : ""

MYSTYRION ANOMIAS. \ Das \ GEHEIMNISS
der UNGERECHTIGKEIT \ oder der \ BOSSHAF-
TIGE WIDER-CHRIST \ Entdeckt u Enthullt \ Bezeu-
gend dass a lie diegenigen sii dent \ Gottloscti Wider- Christ
angehoren^ die \ bereitwillig die Gebothe Gottes verwerfen

I unter welchen ist sein heiliges, und \ von ihn selbst
eingesetzer SIEBEN—Tdger SABBATH | oder seine
heilige Riihe vo7t welcher derselbe \ ein Vorbild ist. \ DEN
SO SPRICHT DER HERR. Exod. xx. v. 10 \ Der Sie-
bende Tag ist der SABBATH der Herrn \ deines
GOTTES. I Geschrieben zu der Ehre des Grossen GOT-
TES I nnd seine Heilige Gebothe \ von | CONRAD
BEISSEL I Gedruckt i»i Jahr 1J28.

This book caused a great sensation among the Germans
in the rural districts, and was eventually translated into
English by Beissel's trusty companion, Michael Wohlfarth,
Beissel being but an indifferent English scholar. The
English version, printed in 1729, was also done by Andrew
Bradford at Philadelphia It was an octavo of thirty-two
pages. One of these was the title ; one, scriptural texts ;
three, to the Reader ; twenty-six, text.

Mystyriou Anomias \ the \ Mystery of Laivlesness : \ or^

I Lawless ANTICHRIST \ discover'' d and Disclosed, |
Shewing that all those do belong to that | Lawless Antichrist,
who wilfully reject \ the Commandments of God., amongst |

*' Title from an old German manuscript.

t44 "^^'^ German Sectarians of Pennsylvania.

MrsTYRioN Anomias

THE

Myftvr^ of Lmflefnejs :

OR,

Lawlefs ANTTCHRIST

DISCOVER'D and DISCLOSED

Shewing that ALL thofe do belong to that
Lawlefs Antichri^i^ who wilfully rciecb
the Commandments of GOD, amongHL
whichjis his holy, and by himfcll' blelTcd
Seventh-Day-Sahbathy or his holy Reft,
of which the fame is a Type.

For thus faith the Lord, Exod. xx. ver. lo,

Tbe Seventh Day is the Salhath of the
Lwd thy God.

Written to the Honour ot the Great GOD
and his Holy Commands.

By CVNSiAD 3 E T S E L L.

Iranflattd out 9f the High-Dutch, by M. W.

Feinted. Ih xhA Ycai 1729

TiTLH-PAGE OF THE ENGLISH VERSION OF BeISSEL'S SaBBATH-BOOE.

(Original in collection of Julius F. Sachse, Philadelphia.)

Curious Features of the Book. 145

zvhick, is his holy, and by himself blessed \ Seventh-Day-
Sabbath, or his holy Rest, \ of which the same is a Type. \
For thus saith the Lord, Exod. xx. ver. 10. \ The Seventh
Day is the Sabbath of the \ Lord thy God. \ Written to the
Honour of the Great God \ and his Holy Commands. \ By
Cunrad Beysell. \ Translated out of the High-Dutch, by
M. IV. I Printed in the Year i'j2g.

The chief part of the title of this curious work was taken
from Martin Luther's annotations to the second chapter of
Second Thessalonians, verse seven. To this was added a
part of the tenth verse of the twentieth chapter of Exodus.
The reverse of the title-page contained six scriptural texts :
Psalm 119-126 ; Psalm 89 : 30-34;* Isa. 24 : 15; Rom.
2:12; Psalm no : 96. Then follows the preface. There
is a very curious feature in this introduction " To the
Reader," as in it Beissel sets forth that, in order to con-
form strictly to apostolic usage, all truth to be proclaimed
to the world must first be made known unto men by word
of mouth, and after its delivery may then be written or
printed. This plan Beissel adhered to throughout his
whole career, all his epistles and Lectionen having been
first delivered in public. The body of the book is written
in a colloquial style as a spiritual dialogue between a father
and son. Its whole trend is an exposition of the true Sab-
bath, which here gets sharply mixed with the anti-Christ.

However curious the work appears to us at the present
day, it seems to have been successful in its mission in
both tongues. Our records tell us that it was " so effective
that the congregations now publickly adopted the Sabbath
as the day for divine services."

The editions of the Sabbath Book are the scarcest among
the issues of the American press. They are so rare that
they are not enumerated in any catalogue or list of Ameri-
can imprints. In fact, they were absolutely unknown to
bibliographers until the present copy was brought to their
notice by the writer.

146 The German Sectarians of Pennsylvania.

This copy, of which the title-page is reproduced in fac-
simile, was found bound up in a volume of tracts upon the
Sabbath by R. Cornthwaite, of London, and bears the
book-plate of Henry Gurney, Esq., of Philadelphia.

Beissel's preface To tJie Reader is here reproduced in full,
as it conveys the best idea of his rhetoric and style at the
outset of his eventful career :

"To THE Reader.

" Kind Reader, Whosoever thou art, thou must know, that
according to the Mind of the Spirit, it is not Apostolical to
publish anj- Truth to the World, before it is made known unto
Men by Word of Mouth, as it is to be seen bj- the Apostles.
Wherefore we have followed them in this ; and that knowledge
of Truth in us, (bestowed by God,) concerning the Rest of
God, typifyed in the Seventh-Day-Sabbath, together ^ntli
other Truths to us made known in the Light of God, seriously
and with that Ability which God bestoweth, have laid open
some Years before Men : Whilst we do and know, that the
Time is near at Hand, wherein God the Truth, in which the
first Christians did live in, will set on the Candlestick again,
and that Whore, which has long bore the Name of Christ's
Bride, shall be destroyed, together with her false Doctrine and
Commandments of Men. And becau.se manj' Contradictious
and Gainsayiugs have appeared against the Truth, and e.spe-
ciall}' against the Seventh-Da)--Sabbath, or the Rest of God,
and that mostlj' by them who do pretend to be clear of the
Whore and her Cup, whereby the Truth is often dreadfully
wronged: For which Rea.sou now, we have found it neces-
sary', to write this Truth, and deliver it to the Press, .so that
we may not hide God's Work nor Council, neither draw any
Judgment of silence upon us, since the time draweth near, that
God will glorify his Rest.

"We do not seek for Contention, nor to quarrel with any
Body; for Christendom (so called) is filled with it already.
We do therefore say, If any Body has a Mind to quarrel, let
him know, that the Church of God never hath that Custom.
Neither do we want to fight with Letters, for we know very

BctssePs Preface. 147

well, that the sharp and subtil Reason of Men, can magis-
terially pervert God's holy and simple Truth, and explain the
Words of God after her crooked Serpentine Will. But we
lay open the divine Truths (as we know them in the Light of
God) before Men. He that can and may perceive, let him
perceive; but he that will not, has it to himself; but let such a
one know, that God in his own Time shall defend his Honour,
and take Vengeance on his Enemies, and on the Enemies of his
holy rest.

" Furthermore, we find it very necessary to mention this yet,
that by no means any body take us, or understand us after
this Manner, as if we were of such Mind, to believe, that every
body is a Christian, that doth but keep the Seventh-Day ; far
be it, for we have not learned Christ after such a Manner :
For we do believe that this Commandment of the Sabbath doth
not touch an unconverted Heathen, or Nominal Christian, be-
cause he doth not stand in the Rest or in the Peace with God.
Wherefore we do testify, that, if any body will be Partaker of
the true Rest and Peace with God, and also take Rest here
with the People of God on the Seventh-Day, as a Type of
Eternal Rest, that the same must truly repent, and withdraw
with all his Heart and whole Mind from all Vanity, and Love
of Creatures, and from all Worldly and carnal or fleshl)- Desire
whatsoever, and turn with his whole Heart and Mind to God,
to enter totally in that simple or mean, (and before the
World,) despised Doctrine of Jesus Christ, to give himself
over with perfect Obedience into the same, in denying of the
World, yea, of himself, and of all his own Will and seeking;
to live wholly and solely up to Jesus Christ, and thus he
shall obtain Peace with God in Christ Jesus. Then and no
sooner he shall taste and experience what it is to love God,
and then that Love of God will constrain him to love God's
Commandments, and to keep them with Christ and his Apos-
tles, and with all true Believers. Then the Seventh-Day shall
be called a delightful Sabbath unto the Lord, when he shall do
with Love and Delight all the same things that are demanded
of a true Sabbath-keeper, Esa. 58. ver. i, &c.

' ' Here now, thou canst perceive our whole Mind briefly. Be

148 The German Sectarians of Pennsylvania.

thou recommended unto the Grace of the Almighty. May the
Lord be pleased, according to his Promises, to pour out of his
Spirit upon all Flesh, that many, many may come to the
Knowledge of Truth, which is in Christ Jesus, and that the
Whore together with Antichrist, maj- soon be destroj'ed, that
not so many poor Souls may be deceived anj- longer, whom the
false Teachers make believe, that themselves and they also are
Christians, whereas they do live worse than Moral Jews or
Gentiles,

' ' Read and Consider. ' '

ICHAEL WOHLFARTH also published at this
time, upon his own account, the pamphlet
in both German and English, having for its
theme the " Lord's Seventh Day." The
immediate motive for its issue was the result
of a series of political changes in the Province.

In the year 1729 Lancaster county was formed from a
part of Chester county. This new division inchided the
Conestoga and Pequea valleys, while Nantmill and Cov-
entry remained part of Chester county. The officials of
the new county were no sooner installed than they began
what might be called a crusade against the Sabbath^
keepers, who not only obeyed the scriptural injunction to
keep the Seventh Day holy, but also complied with the re-
mainder of the command, " Six days shalt thou labor."
This restilted in a number of the Sabbatarians being ar-
rested and imprisoned, upon their refusal to pay the
imposed fine. This persecution, however, had an effect
contrary to what was intended by the authorities, as the
Sabbatarians were only urged thereby to more firmly
uphold their religious principles, all being ready to stifier
for their faith.

In conseqtience of this unwarranted action of the civil
authorities, Beissel, Wohlfarth and another brother made
a pilgrimage afoot, staff in hand, to Philadelphia to in-

Scene in Old Philadelphia.

149

s <

< >

150 The German Sectarians of Pennsylvania.

tercede for their brethren. While upon this mission they
attended a Quaker meeting on the 19th of October, and
after listening to a long testimony from a woman Friend,
Wohlfarth, who was the best English scholar among the
German Sabbatarians, arose and delivered a lengthy ex-
hortation after the following introduction :

"My friends, — I beseech you that you listen to me, for I
have a message to you from the Lord. Therefore I demand
that you listen to me, for I shall not leave this spot until I
have delivered the message with which I have been sent unto
you, so that I may appear without blame before my Lord, and
may thus go hence in peace. ' '

This was spoken with earnestness ; the quaint gestures
and appearance of the speaker from the first commanded
close attention. In the lengthy address which followed,
Wohlfarth earnestly and forcibly called attention to the
necessity of keeping the Seventh Day holy, prophesying
dire troubles in case his pleadings and message from the
Lord were left unheeded. He closed his earnest harangue
with the following exhortation :

"O therefore! All ye People, Tongues and Nations, that
hear these Words, turn to the true God ; worship no longer
Gods which are the Works of Man's Hands, and of human in-
vention; be not longer deceived; the Light of God shiueth very
clear in these latter Days wherein God maketh known his
Truth again, which has been manj' Years hidden, viz. , the low,
mean and despi.sed Doctrine of Jesus, and of his holy, and of the
World rejected Life, which has been hitherto desolate, having
very few Followers, it being a very narrow Path to walk in,
and a straight Gate to enter at; therefore all the World doth
despise it, as a poor Widow that hath no Husband, and is
desolate, nor no body to defend and protect it; but the Chil-
dren of this World have Protection enough, and are well fed and
maintained, and defended in their vain Worship. But let me
tell you, the Time is very near at Hand, that God will destroy

WohlfartK s Address. 151

the Worshippers of Images, and break in Pieces the Strength
of the Chcmarims, and black Money- Priests, and send out true
Labourers into his Har\'est. O happy are they that take
Notice of the Signs of these Times, and draw l)ack their Ears
from Lying, and turn to the low and despised Truth; for it
begins to shine forth very bright and clear, and I hope will be
euflamed more and more by the Spirit of Jesus Christ, that all
Gentiles and Nominal Christians shall clearly see it, and give
Glory to the Lord. Therefore repent truly, with all your
Hearts; come to the right Fear of God; begin to love him, and
keep his Commands with all your Souls, Mind and Strength;
enter into the holy Doctrine and Life of Jesus Christ; follow
him, and learn of him to obey God, and to do his Will; forsake
the World; deny your selves; take the Cross of Jesus upon you,
and learn of him to become meek and lowly of Heart; strive
and labour hard in the Grace of God, to overcome your old
Nature, and become new Men, spiritually minded, and Par-
takers of the divine Nature; for except being thus renewed, it
is in vaiu for you to imagine that you be Christians. This I
tell you as a Word of Truth ; then j-ou shall find Rest for your
Souls. Now I wish every one of you that is willing to forsake
the Vanity of this World, both spiritual and natural, and to
sen^e God in Purity of Heart, Grace, Love and Peace from the
only God, the Father of our Lord Jesus Christ, remaining a
Lover of all Mankind, desiring your Welfare and Happiness."

This address, which was immediately put into print in
both the German and English languages, caused much
discussion, and brought forth several pamphlets pro and
con in both languages, two of which forttmately have come
down to us. We have a single copy of Wohlfarth's ad-
dress (English version) and an answer by John Meredith,
also unique. The full titles of the German and English
versions are :

Die I ENTBLOSTE WAHRHEIT \ Widerstehend alio
Geschminkte tmd \ verkleidetc | LUGEN^ — BETRUG u
FALSCHHEIT \ oder des \ HERRN SI E BEN \
TAG ER-SAB BATH — Stehend wie ein Pels unbeweglig

152 The German Sectarians 0/ Pennsylvania.
T H B

NAKED TRUTH,

Standing againft all Pntrucd and Difguifed

Lies J Deceit and Ealfbrnd^

OR THE

Lord*s Seventh-Day-Sabbath

Standing asaMOUNTAIN immove-
able for ever.

Proved by Three WITNESSES which
cannot tie.

Qv M. W.

Feinted ia the Year, xix^.

TlTLK-PAGR OF THE ENGLISH VERSION OF WoHI.FARTH'S NaKKD TrUTH.

(Original in library of Alfred University.)

A Unique Title. 153

A SHORT

DISCOURSE,

Proving Uiai the

^emp or Seventh-Day Sabbath

Is Abrogated and Repealed
By JOHN MEREDITH.

* «

• • » *

• *

"PHlLADELfPHlA:

Printed and Sold at the New PRINTING-OFFJCE,

in Higb'^tfat., near the Market. 1725^

TiTLK-PAnH OF Mhrfdith's Rkplv to thf. Sabbatarian Tracts of Bhissei-
AND Wohlfaeth,

(Original in I-enox Library, New York.}

154 The Germatt Sectarians of Pennsylvania.

fiir Ewig \ Bewiesen durch DREI Zeugen wo nicht \
Lilgen kbnnen \ von M. W. \ Gedruckt zu im Jahr i']29.

The I Naked Truths \ Standing against all Painted and
Disguised \ Lies, Deceit and Falshood, \ or the \ Lord''s
Seventh-Day-Sabbath | Standing as a Mountain inimove- \
able for ever. | Proved by Three Witnesses which \ cannot
Lie. I By M. IV. | Printed in the year, 17 2C).

The remarks about Beissel's Sabbath Book apply to this
also. Both works stand unique in the list of American
imprints and bibliography.

During the remainder of their stay in Philadelphia,
Wohlfarth and Beissel, together with Abel Noble, addressed
the populace from the Court House steps, the three men
joining in giving their testimony as to the truth of the
Sabbatarian doctrine, and at the same time calling upon
them to repent and change their ways ere it would be too
late.

Among those attracted to the meetings held by the three
evangelists was the young printer, Benjamin Franklin.
Conrad Beissel, with quick perception and knowledge of
mankind, at once surmised that Franklin would be of
great service to him, provided he could be induced to join
them in their movement of evangelization. A means of
communication between the two men was soon found, and
resulted in business relations, which were maintained until
the German presses were set up at Germantown and
Ephrata.

The printing of the Book on the Sabbath by Bradford
had been imsatisfactory, and Keimer, the other printer,
was cranky and even more impecunious. In Franklin,
Conrad Beissel found an intelligent assistant, willing to
print his works and issue them in a creditable manner, both
as to typography and proof-reading. Upon the other hand,
the young printer was vouchsafed encouragement of a sub-
stantial character.

First German Reformed Book. 155

DELK

IN DER AMERICAM-

SCHEN WILDNUSZ
Biter Meofchea von verfchicdenea

Natiosen und ReKgioneo

Hih und v'ieder herum W^lodelce

Und yerfchiedenfljch AngefodKCfle

PREDIGER.

Abgemahkt und vorgeflellet

In eineni Cefpraechmk Eiflem

PoUtico und Neuotvarenen,

Vcrfchiedenc StucK infonderhe!*

Die l9eugt6bTt betreflende,
Vofo^gec^uncl zu Beforderung der £&b

J E S U
SiSW aos cigener Erfahrung an dm

Lick gebracht

Pbtt Ceerg,M((hael ff^djf V. D. M.

ZuPMTLjiDELFHJ^.
GedriTcke 1)67 Jadrew Brad&fdt, 17^9*

PACK OF THE FIRST GERMAN REFORMED BoOK PRINTED IN AMERICA.

(Original in Library of Congress, Washington, D. C.)

156 The German Sectarians of Pennsylvania.

Strange as it ma\- appear, it is an undeniable fact that
the German mystic and enthusiast, Conrad Beissel, was
among the earliest, if not the first, patron of the Franklin
press, as well as of Christopher Sauer's.

Beissel and Wohlfarth, in the early day, it appears, were
not alone in the field of German literature ; there was an-
other pioneer in the field, who in point of time was but a
trifling distance behind the two enthusiastic pioneers.
This was Rev. George Michael Weiss, the Reformed minis-
ter, who in 1729 published a pamphlet against the Separ-
atists ; it was chiefly aimed against Bauman and his fol-
lowers, the Newborn, of whom we have already spoken.*'

Like many of the religious books of that period it was
written in the colloquial st3le. This, too, is one of the
rarest of our American imprints, a single specimen only
being known.'*"

It has the additional distinction of being, so far as we
know at present, the first German Reformed book printed
in America in the German language.'*'

The little book is a duodecimo, and contains, beside the
title, four pages of introduction and twenty-nine pages
of text. The title reads :

Der I In Der Americani- | Schen Wildnusz | Inter
Mencken von verschiedenen \ Nationen iiud Religionen |
Hin und zvieder heri^n Wandelte \ Und verschiedentlich
Angefochtene \ Prediger., | Abgemahlet und vorgestellct \
In einem Gespraech mil Einen | Politico und Neugeborencn
I Verschiedene Stuck insonderlich \ Die Neugebirt be-
trejfende., \ Ver/ertiget, und zu Beforderting der Ehr \
Jesu I Selbst aus eigener Erfahrung an das \ Licht

•' See chapter vii supra.

*'For an account of the eflForts made by Rev. W.J. Hinke to locate this
copy see Reformed Church Messenger, March 9-16, 1899.

^' .\ book written in the Dutch language bj- Rev. John Lydius, a Dutch
Reformed minister, was published at Albany as early as the year 1700.
The only known copy is in the collection of Hon. Samuel W. Penny-
packer.

5 f
o <

Rev. George Michael Weiss. 157

gebracht \ Von Georg Michael Weiss V. D. M. \ Zii Phila-
delphia : I Gednickt bey Andrew Bradfordt^ ^T^9-

Translation :

77/1? I in the Anieri- \ can Wilderness \ Among People of
Divers \ Nationalities and Religions | Hither and Thither
Wandering \ And Varionsly Tempted | Afinister | Por-
trayed & Presented \ In a Dialogue with one \ Politician
and Newborn \ Various Subjects Particularly \ Concerning
the Newborn \ Drawn up., and to the Furtherance of the
Honor of \ Jesus | Persofially from our Experience now
Brought to the Light. | By Georg Michael Weiss V. D. M.
I at Philadelphia. \ Printed by Andrew Bradford., ^T^P-

From this curious booklet we get a further insight into
the peculiar teachings of the New Born or Baunianites.

The introduction is in the form of a poem, which, accord-
ing to Mr. Hinke,'*' who made a careful study of the book,
does not possess a very high poetical merit and contains
some very harsh passages, but upon the whole reveals a
fine Christian spirit, as it emphasizes our dependence upon
and consequent obligation to God and submission to His
word. Following is a translation of the closing stanza :

" For if you wish, O man, to find
The Lord most merciful and kind,
And on that awful judgment day
To meet the Judge without dismay,
Then to the words of God give ear
And follow them while you are here,
Regard them as of highest worth.
Place them above all things on earth."

It is a strange coincidence that both Boehm and Bauman
came to Pennsylvania about the same time from Lambs-
heim, in the Palatinate.

" The first five pages form a conversation with a politician. The subject
of their conversation is religious toleration, which soon leads them to
speak of its opposite intolerance. Weiss points out that this intolerance

^" Rev. W. J. Hinke in Reformed Church Messenger, March 16, 1899.

158 The German Sectarians of Pennsylz'aiiia.

is noticeable especially among the sects of Pennsylvania, where tolera-
tion ought to be unlimited, especially among the New Born, and when he
expresses the wish to meet one of this sect, the politician is quite ready
to introduce him to one, with whom he is acquainted.

" They go to his house, and Weiss begins the conversation. He com-
pliments the man on his nice farm, and tells him that he has good reason
to thank God. 'Well,' the New Born answers, 'I have worked hard
and that is the result, but I do not see any reason why I should thank
God.' This leads to a discussion of Vae first false doctrine of the New
Born, the rejection of prayer. Weiss proves from the blessings of God,
which he had received and the help he had enjoj'ed, but especially from
the Lord's Prayer and the direct injunctions of the Bible that he ought to
pray. When he has exhausted every proof, the New Born replies to him:
'I do not need all that, for I am a New Born I am perfectly without
sin. God is in me and I am in God.'

" Then Weiss asks him to answer three questions: i. WTiat do you un-
derstand by the new birth ? 2. What are the proofs that you are new born?
3. What are the fruits of the new birth ? The first question the New Born
answers quite readily by saying that new birth is a communion and union
with God, closing with his favorite formula: God is in me and I am in
God. But Weiss shows him that this question is not as simple and easy
as he had supposed ; in fact, that God could be in men in four different
ways. He could be in us as He was in Christ by a personal union, or as
He was in the prophets by a special illumination and power, or as He is
in the children of God by a renewal of their whole man, or as He is in all
men by His general providence. The New Born then claims without
hesitation that He is in him in the most perfect wa}', because He is per-
fectly sinless. This is the second false doctrine of the New Born, perfect
sinlessness. But Weiss proves to him that he shows no likeness to Christ.
He can neither perform miracles nor preach as Christ did, and, moreover,
he contradicts the plain teaching of the Bible. But the New Born is not
daunted. He answers by denying the authority of the Bible. This is the
third false doctrine of the sect, the rejection of H0I3' Scripture, If God
speaks in and through them, of course Scripture is superfluous. The dis-
cussion of the divine origin and authority of the Bible is very interesting.
It reveals the fact that Weiss is a good theological thinker. He presents
three main arguments for its divine origin. In the first place, he points
to the fulfilled prophecies; then he argues from the character of the Bible,
that as there is no better nor more perfect book than the Bible, it must be
of diSerent origin than all other books. And, lastlj-, he argues its divinity
from the character of its authors. They were good and holy men who
for that very reason could not deceive us when they claim to deliver
divine revelations. Lastly, the objection that the Bible contains con-
tradictions he traces to two causes. Men study the Bible without divine
guidance and enlightenment, and, again, they have no knowledge of the

Reformed vs. New Born. 159

original languages, the geography, chronology of the Bible and the
customs of Bible lands. The discussion then turns to the second question:
How do you know that you are new born ? The answer is ready imme.
diately; ' I feel it within me by a peculiar illumination of God's Spirit.'
Weiss warns him against the danger of self-deception, especially since the
fruits of regeneration must agree with our consciousness of it. He then
defines the fruits to be all spiritual gifts as enumerated in Gal. v, 22; more-
over, a Christian life and conduct, prayer, the desire to read the Word of
God, to worship God both in public and private, to follow the teachings
of faithful ministers, whom God has placed over us. The New Born an-
swers him that he has all the inner fruits, but he declares he can see no
use for such outward things as have been mentioned. Especially does he
object to divine worship in a church and to ministers. He has absolutel)- no
use for them. With these two peculiarities Weiss has reached "Cn^ fourth
and fifth peculiar doctrines of this sect. They reject the ministry and divine
worship, together with everything connected with them, as, e.g., the
sacraments. The necessity of the ministry Weiss proves by a large num-
ber of arguments. After all these sound and solid arguments, the New
Born concludes by saying: ' All your words and arguments are in vain.
It is all the same whether you talk or don't talk.' "

HE first result of the acquaintance between Beis-
sel and Franklin was the publication of a duo-
decimo volume of thirty-two pages. It was
printed in the German language with Roman
type. It was of a theosophical character, and
bears the imprint 1730. The title reads:

Mystische \ Und sehr geheyme \ Sprueche^ | Welche in
der Himlischen schule des | heiligen geistes erlet-net. \ Und
dan folgens, einige \ PoetiscJien Gedichte. \ Auffgesetzt. \
Den liebhabern und schftlern der \ Gbttlichen und Himvi-
lischen | iveisheit sum diensi. | Vor \ Die aiif dieser welt
aber, haben wir keine | speise.,zverdenihnen auchwohl ei^i |
verschlossenergarden,und \ versiegelfer brun- | nenbleiben.
I Zu Philadelphia : \ Gedruckt bey B. Fratiklin in Jahr

1730-

A fac-simile of the title of this rare work is shown upon
the opposite page. There appears to be something of a dis-
crepancy between the date upon the title-page and the

I bo The Cifrman Sectariaf/s of /'eniisylvania.

MY STI S C HE

Und fehf geheyme

SP RUECHE.

Welche in der Himlilchen fchule dea
heiligen geiftes crlemet.

Und dan foJgenSy eimg$

^OETISCHE GEDICHTE.

AUFFGESBTZT.

Den liebhabern und fcbCUem der

GottUchen und HimmUfchcn
weifzheit zum dienft.

V O R
Die fau dicfer weltaber, h^bcn wirkeine

ipcife, werden ihncn auch wohl eia

f edchlofTencr garden, . und

vcrficgeltCT bnm-

nSR bleiben.

Zo PHll^DELPHlAx
Gednckt bey B. FRANKLIN ioJdhrTljo.

Book of Mystical Proverbs, Printi:d bv Franklin for Conrad Bkissel.
(Original in collection of Henry S Heilmaii, Esq., Lebanon, Pa.)

Early German Imprints. i6i

notice of its publication in the Chronicon, which places the
issue in the year 1729. This may be explained from the
reckoning then in vogue. It was late in the fall of 1729
when the arrangements for printing were made with
Franklin, and the book was evidently printed within the
next five months. This, according to the Old Style, would
still be in 1729. According to the popular reckoning, the
three months, January, February and March would be in
1730. If this is the case, the imprints should have been
1729-30. Books printed during the over-lapping months,
however, usually bore the date of the coming year, which,
no doubt, was the case in the present instance.

Another piece of evidence which would seem to establish
the correctness of the above, if not of the actual date given
in the Chronicon^ is the fact that no mention whatever of
the printing of either this book or of the Gdttliche Liebes
iind Lobes Gethdne appear in Franklin's journal and day-
book, which he begun July 4, 1730, and which has lately
been found in the collection of the American Philosophical
Society. Consequently the book was printed, delivered
and paid for prior to that date, and ranks among the very
earliest of the Franklin imprints, if not the first.

In connection with this interesting subject it may be
asked why no mention of any of these German imprints is
to be found in his autobiography or other writings. The
answer is a simple one ; it was due to Franklin's supreme
contempt in which he held anything that savored of the
German. He took the money of his German patrons, but
his private entries were simply as " Dutch." If we were to
accept the Chronicon literally the discovery of the Franklin
imprint would lead to the possibility of a previous edition,
probably by Keimer or Bradford.

In regard to this pamphlet the Chronicon states : " When
" a learned scholar named Guide saw them he traveled to
" him, and asked him [Beissel] why he had made 99 of

1 62 The German Sectarians of Pennsylvania.

"them, and not loo. Beissel's answer was that when the
"number 99 was reached he stopped in the spirit."

[Rev. Samuel Guldin, a Swiss clergyman, was the first
regular ordained minister of the Reformed faith to settle
permanently in Pennsylvania. While in Europe he became
imbued with the teachings of mystical theosophy, and
came to the Province early in the century to join the
Kelpius Community on the Wissahickon. From a letter
written two years after the death of Kelpius (December i,
1 710), it would appear that he was then living as a recluse
in the cabin of Kelpius, and was acting as Magister of the
Society of the Woman in the Wilderness. He afterwards
became a landowner in Roxborough township and lived
there for some years].

As a matter of fact, according to Rosicrucian theosophy,
the figure i stands for the finite or man, while the o repre-
sents the infinite, and to make the number 100 would
have been to place the finite before the infinite. There-
fore 99 was selected, because the figure 9 embodied the
symbol of the infinite above the finite. This same question
again arose, as will be seen in our account of the building
of Bethania, where the symbolism will be explained at still
greater length. As an introduction to this book Beissel
prints two Scripture texts :

Prov. iii, 13-14. — " Happy is the man that findeth wis-
dom, and the man that getteth understanding. For it
is better than the merchandise of silver, and the gain
thereof than fine gold."

Wisdom, vii, 3-8. — [Citation in original is a misprint, it
should be Sapi. viii, 4-8.] — For she is privy to the mysteries
of the knowledge of God, and a lover of his works.

" If a man desire much experience, she knoweth things
of old, and coujectureth aright what is to come, etc."

Then follow the " Mystical and very Secret " sentences,
etc., ninety-nine in number. A specimen page is produced
in facsimile on opposite page.

Theosophical Sentences. 163

i'^^S'iSvS*'^

nm\r\mm

.VeytV^

M YSTI S C HE

Und fehr geheyme

SPRUECHE,&cc.

1fc%1fc51CH felbcr recht erkcwien ift .Ue
•J J^ hiJchftc voUkommenheit, und den ei jt-
•"* '^^ gen, Ewigen, und unfichtbabren Gotc
r«f«r<f? m Chrifto Jefu recht vercltrfn und en-
• • beten, ill das Ewige lebcn.

ft. Alleuntugend ift ffinde, abcr dochiftkeinelaj
grofi als die; von Gott gefchicden fern.

3. WerGottlicbet, deriftvonGott, nndhatdea
eingebohrnen ibhn in ihm bicibend, dann dcxlelbe
ift aufgegangen und kommeu von Gott.

4. Die hCchfte wcifzheit ift, keine weifzheit lia-
bcn: doch ift der dcr hoclifte, der Gott belitzet,
daiiu £r id allein wcif^

A « I- AUc

Specimen Page of Beissel's Mystical Provebs.

164 The German Sectarians of Pennsylvania.

A careful examination of these sentences will show that
they are simply moral proverbs, orthodox in the fullest
sense, and are but little imbued with any of the mystical
teachings which would be implied with the title.

The ninety-nine proverbs are followed by sixty-two
original poetical compositions, sixty-one varying in length
from two to twenty-four lines. The sixty-second or last
one is an independent composition of twelve lines, with a
continuation of twenty-two lines. Then follows : " ^
Lesson for a Christian., given unto him to lear7i by his
Taskmaster.''^ This consists of eighteen rules for self-
examination, and is followed with a two-page prayer, closing
with the couplet :

" To be dead to the world translates the soul unto God,
And brings celestial air, releasing from distress and death."

In conclusion we have another Lection or section : " Very
serviceable and useful for the followers and scholars of
Jesus Christ."

The next commission given by Beissel to Franklin was
a hymn-book for the uses of the awakened Germans in the
Province. This was also a duodecimo of ninety-six pages,
and bears the Franklin imprint of 1730. The same re-
marks as to the time of printing made in regard to the
previous volume on page 161 apply to this hymn book. No
mention of it is to be found in either Franklin's journal
nor ledger subsequent to July 4, 1730. It was the largest
work issued thus far by the Franklin press, and it was also
printed in German with Roman type. It contains sixty-
two hymns, all of which appear to be original compositions
written by Beissel and his associates during their sojourn
in the Miihlbach valley. Beissel was the author of thirty-
one of these hymns, in which mystic exultation revels in
rhythmic measure, and free use is made of the vocabulary
of sensual love to symbolize religions ecstasy. Beissel and
his associates followed in the wake of men like F. Spee,

A German Hymn-book. 165

J. Scheffler and Gottfried Arnold, who took the song of
Solomon to be a sacred pattern of style."

The full title of this book reads :

Gdttliche \ Liebes und Lobes gelhbne \ IVelche in den
hertzen der kinder \ deriveiszheitsusammenein. \ Undvoti
da zvieder auszgeflossen \ Zum Lob Gotfes, \ Und nun denen
schiilern der himlischen | iveissheit zur erzveckmig tend auf-
I munternng in ihrem Creutz und \ leiden aus hertzlicher
lie- I be mitgetheilet. | Dann | Mil lieb erfiUlet sein., brin''gt
Gott den besten Preisz | Und giebt zum singen uns^ die
allerschbnste weisz. \ Zu Philadelphia : Gedruckt bey Ben-
jamin I Fra7iklin in der Marck-strass^ 1730.^

Upon the reverse of the title-page we find the following
curious announcement ; it is introduced as it sets forth the
peculiar religious feeling with which these people were
then imbued, viz. (translation) :

Necessary Observation.
There are here presented, to such as have been summoned
from the world, and souls purchased from mankind [by the
blood of the Lamb] , divers continual sounding songs of Love
and Praise, to extol and glorify their God and the Lamb, who
hath redeemed them.

But
For the world with its rabble.
Who only scoff at God's children,
Here find no meat,
As they, living in their sins,
Against God's truth strive
In the most outrageous way.

^' Seidensticker, in the First Century of Geiniau Printing.

" This book has been frequently mentioned as the first German book
printed in America. That this is a gross error is shown by the titles here
reproduced. The same is true of the claim that Beissel and his associates
were the pioneer publishers of German literature in America. This
honor belongs strictly to Henry Bernliard Koster and Johannes Kelpius,
as is fully shown in the Gertnan Pietists, pp. 100-108, 166, 278-80.

i66 The German Sectarians of Pennsylvania.

GOTTXICHE

Liebes und hobes gethSne

Welche in den herczen der kinder
der weifzheit zufammen ein4

Vnd von da wieder aujhgefioffen

ZUM LOB GOTTES,

Und nun denen fchulem der himlifchea

vreifzheit zur eiweckung und auf-

munterung in ihrem Creutz und

leiden aus hertzlicher lie*

be mirgethcilet

D A N N

^ &i erfSOet Jtit^ hhi'gi Gat den hejhp Prti/ji
Uhigieittimftigenimtt die atterfdSfpe vpeift.

4 ( { I.I iim m wwNj t misu immmim

T^n^hiladelfhia: Gedvmdkt'bsfBsB/amn
FraakJh in der Mirch^^ ^S^»

Title-page of Beisshl's Hymn-book.

Original in collections of Historical Society of Pennsylvania and
Hon. Samuel W. Pennypacker.

BeissePs Book on Matrimony. 167

Only such as here earnestly strive

God and his commands to revere,

And follow Christ's path to the Cross, —

On such we bestow this :

That they continually to God's Glory

May sing songs of Praise.

ivEN to students of Amercan bibliography it is
a fact but little known that to Conrad Beis-
sel, the Rosicrucian recluse in the wilds of
Conestoga, belongs the honor of being the
author and publisher of the first book of
German poetry written in America.'^

During the same year (1730) Beissel pub-
lished his Ehebiichlei^i [Book on Matri-
mony], Die Ehe das Ziichthans fleischlicher
Menschen. This book was also printed by
Franklin, and was written in the interest of
celibacy. Matrimony is declared therein to be
joHN'pmup BotHM. the penitentiary of carnal man, and the abom-
inations committed therein under the appearance of right
are fully exposed. The writer has never succeeded in tracing
a copy of this curious work, but has reason to believe that at
least one copy is still in existence among the Moravian Ar-
chives at either Bethlehem or Hernnhut, as it was seen and
quoted in a private letter by the late Rev. Wm. C. Reichel.
The distribution of Beissel's Biichlein von Sabbath^ as it
was called for short, as well as the Ehe biichlein among the
German settlers, at once attracted the notice of Johann
Philip Boehm, who at that time had sole charge of the
Reformed congregations in the Province, Rev. Weiss
having returned to Germany.

Boehm not only opposed the doctrine set forth in these
two books before his people, but he also sent a copy of each
to the Classis of Amsterdam invoking their aid to counteract

** The Kelpius hymns remained in manuscript. So far as known they
were not printed at the time.

i68 The German Sectarians of Pennsylvania.

the dissemination of such literature. Boehm's request was
acted upon by the Classis, June 4, 1731, and the two books
were referred to the Committee on Foreign Affairs to ex-
amine and report.

September 3, 1731. The Committee reports that the one
is a dissertation on the Sabbath, wherein the writer asks
that Saturday shall be kept in place of Svmday. As to the
other book the following Classis will report.

October i, 1731. Dominie Alstein reports that the other
book has been examined ; it treats of marriage, and is not
worthy of any further notice. '^

There is a strong possibility that these two early Ameri-
can imprints, in the German language, are still preserved
in some library or archive in the land of dykes and wind-
mills, and it is hoped that this extended notice may attract
attention and lead to the finding of the books.

*' Extracts from Acts of Classis of Amsterdam :

June 4, 1731. — Uit Pensilvanieu syn overgesonden, twee bocken, die
overgegeven zyn aen de Gecommitteerde tot de buitlandse saeken om
die te ondersocken en daervan rapport te doen.

September 3, 1731. — Aangaande de twee bockjes U3't Pensilvanien
overgesonden, is gerapporteerd, dat twee behelst een vertoog van de
Sabbath, wiliende de schryver dat deselve gevoegelyker op den Saturdag
als op de Sondag gehoude soude worden, en dat van 't tweede bockje op
de volgende Classis worde rapport gedaan.

October i, 1731. — De zaake, Aangaande de twee bockjes uit Pensil-
vanien voergesonden waarvan in vorige Acten, rapporteerd D°Alstein,
't 2de bockje, handelnde over huwelyk, niet waerdig is om verder op
gelet te worden.

Autograph of Rev. John Philip Boehm as a Rbformbd Schoolmaster.

CHAPTER XI.
AI^EXANDER MACK.

ETURNING once more to
Lancaster county we find,
at the opening of the year
1729, two distinct organi-
zations of German Baptists
in the Conestoga valley,
who are divided chiefly on
the question of the Sabbath.
The year proved an event-
ful one for the German
Baptists at large, as well
as for the congregations
on the Conestoga.
The chief event of general interest was the arrival of
the venerable Alexander Mack, the patriarch of the denomi-
nation, who came to Pennsylvania with his family and a
number of Baptists from Germany.

The event of special interest to the local organizations
was a political one — the forming of Lancaster county from
a part of Chester county. This act brought about a new
set of officials, who had but little sympathy with the Ger-
mans and their religious movements, and resulted in a
series of persecutions against those of them who persisted
in keeping the Sabbath and working upon the Lord's Day.
This annoyance the English Sabbatarians on French creek,
in Nantmill, fortunately escaped, as they were not affected
by the political division, and remained within the bounds
of Chester county.

170 The German Sectarians of Pennsylvania.

Notwithstanding these tribulations the German congre-
gations continued to increase, obtaining their additions
chiefly from among the Mennonites and Separatists. To
aflford temporary accommodations for the new-comers, Beis-
sel and others of his followers, who lived in separate
cabins, now gave up their habitations to such families as
wished to unite with the congregation and settle here, and
either built new cabins for themselves or took up tem-
porary abodes with some of the resident members. Thus

Building a Homk in the New World.

Beissel went to Rudolph Nagele's ; Michael Wohlfarth to
Caspar Walter's ; Jan Meyle to Hans Friedrich's ; Peter
Bucher to Hansil Landis', etc. Israel Eckerling and Jacob
Gast joined Jan Meyle, and lived together for one year.*'

From the Tage-biich (diary") of one of these pious en-
thusiasts we learn that all these cabins were built accord-
ing to a uniform rule, viz.: length, twenty-five feet;
breadth, twenty feet ; height under joist, eight feet, six

" See survey map, p. 92.

The Settlers' Cabins. 171

inches. Wherever possible the door opened toward the
south, with a small porch over it six feet in the clear from
floor to ceiling (overhead piece).

An interesting account has come down to us descriptive
of the building of these humble cabins. First, four large
stones were laid at the corners, so as to be about a foot
above the level of the ground. These served as a founda-
tion. Upon these stones the ground-logs were laid ; they
were notched at the ends and fastened with hickory pins.
Smaller logs were inserted at regular distances to form
floor-joists. In most cases, however, a solid log floor was
laid. Upon the ground-joists the cabin was raised, the
logs were run upon skids by the help of wooden forks and
the corners were notched so as to bring them as close to-
gether as possible. This work was done by the most
experienced men, who were known as axe or corner-men.
The others carried the logs and ran them up. The door
and windows were not cut until all the logs were in place.
The interstices between the logs were then filled with
loam, the latter being mixed with dry grass. The roof
was usually of split oak shingles ; the rafters were formed
of chestnut saplings, hewn flat on the top. It often hap-
pened, when a cabin was built in a hurry, before all the
necessary material was prepared, that a temporary thatch
or sod roof was put on to shelter the settler. Chimneys
and fireplaces for these cabins were an after consideration,
and were usually built of loam and stones outside, at one
end of the cabin. Another curious feature of these humble
dwellings was that many were built without the use of a
single pound of iron.

The time of the " Single " or " Solitary " brethren was
by no means spent in idle speculations ; they betook them-
selves to various kinds of manual labor, chiefly carpentry,
and refused their services to no one who asked their assist-
ance in building a home in the wilderness.

1/2 The. German Sectarians of Pennsylvania.

The harnessing of the printing-press in their behalf by
Beissel and Wohlfarth proved a powerful factor in the
spread of the Sabbatarian doctrine among the English, as
well as among the Germans. An extended account of
these publications will form the theme for our next
chapter.

With the advent of spring renewed efforts were made by
Beissel to extend his doctrines of the Sabbath and baptism
among the Germans throughout the country beyond the
Schuylkill. This included the territory from Falkner
Swamp to Oley, to which Jan Meyle and Israel Eckerling
were sent to assist Andreas Frey.

These efforts at revival tended to increase the feeling
between the Germantown Baptists and the Beisselianer, as
the Sabbatarians were called in derision. More or less
friction was engendered between the individual members,
which gradually extended to the leaders. A similar con-
dition existed on the Conestoga and Miihlbach, with
the exception that, as individual differences arose, the
aggrieved member would join the rival congregation, for
a time at least. Thus the changing back and forth was a
common practice. This resulted in making the condition
of the German Separatists in the Province one of spiritual
unrest and uncertainty.

It was at this juncture that Alexander Mack and his
party arrived on the good ship Allen, James Craige master,
from Rotterdam, September 5, 1729. He was accompanied
by his family and a number of German Baptists, among
whom were Andreas Bony, the Kalckglaessers, Kriebels,
Pettikoffers and other prominent Separatists. It was
fondly hoped by the Germantown party that the arri\al of
Alexander Mack in Pennsylvania would once more quiet
the factions and again unite them upon the common basis
of the Schwarzenau movement, of which the venerable
Mack was the patriarch. These expectations, however,

Arrival of Alexander Mack. 173

failed to be realized as the two leaders, evidently uncertain
as to each other's strength, kept aloof ; as it was not until
the following year that Beissel and Mack stood face to face,
a meeting which did not prove conducive to a union of the
two parties.

The Chronicon^ in speaking of the arrival of Alexander
Mack, says : " This reverend man would have well-deserved
" to be received with arms of love by all the pious in com-
" mon, after all that he had had to suffer in Germany,
" especially from his own people. But he was no sooner
"arrived among his fellow-believers than they filled his
"ears with heavy accusations against them of Conestoga,
" namely, how they had
"separated from them,
"had written them abu-
"sive letters and had
"treated them very un-
" lovingly with judgments
" and condemnations, yea,
"and over and above all
" this they had yet done
"a terrible thing, where-
" by not only they, but
" even their dead, had been

"condemned and put un- Skal (enlarged) of Alexander Mack.

"der the ban. . . . Now the good man should, at least
" until he had made himself thoroughly acquainted with
" the matter, have suspended his judgment. But prejudices
" so overpowered his mind that he was not capable of passing
" a sound judgment, nor of counteracting the separation."
Another noteworthy incident of the year was the arrival,
some time during the summer, of the widow Eckerling
with her youngest son Gabriel. She came to Lancaster
county, and for a time lived with two of her other sons in
in the house of Jan Meyle. She did not remain long with

174 The German Sectarians of Pennsylvania.

the congregation, as she died within a month or two after
her arrival, and was buried beside Landert's wife and
Beller's daughter in the family graveyard on Sigmund
Landert's farm. This was the first graveyard of the Cones-
toga congregation.

^^^^^ vTSPiclOUSLY the year 1730 opened for the

/'^^^l^^^^^ Sabbatarians. The diarist of the congre-

^^ ^^B ^H gation states that the new congregation,

^^ ^H ^H " impelled by holy zeal, grows as the sweet

' ^V ^B savor of its walk and conversation is spread

^m ^H abroad." Then referring to their leader,

^^ ^H he says: "First of all we are to be re-

.<^^^ ^H minded that the superintendent, who had
^^^x'^^^before his baptism led an angelic life
.^^ Y^ hidden in God, now by baptism had con-
secrated himself to the lowly humanity
of Jesus Christ."

Notwithstanding the bright outlook when the year
opened, it was doomed to be a turbulent one. The first
trouble was brought about by some gossip in the neighbor-
hood, affecting the young women who had elected to live
a spiritual life, and for the purpose of being nearer to the
elder, had lived under the protection of Lamech. This
gossip, like the story of the three black crows, increased
until it became a tale of scandal, in which Beissel and the
two daughters of Daniel Eichcr were involved. When
this came to the knowledge of a local Justice of the Peace,
Samuel Jones, he issued a King's warrant for the two girls,
and later one for Conrad Beissel. At the hearing Beissel
acted as counsel for the defense. The result is thus given
in the record :

" To the question whether they were guilty, Beissel de-
manded the witnesses, and they not being forthcoming,
administered a sharp rebuke to the justice, and went his
way ; for he had interfered with his oflSce, as it was the

Maria Chrisfina Sauer. 175

Sabbath. Thereupon the justice sent out the constable
after witnesses, who brought together all the old women in
the township. Each one of these referred to the other,
until at last the accusation was traced back to one. Then
the misunderstanding was disclosed ; for this one had said
it concerning a sister, who, after the flesh of the accused
sister, who had a husband ; it had been understood, how-
ever, of the latter, who was single. The justice thereupon
begged pardon of the accused sister and let her go in
peace."

This case so incensed Beissel that he published his
Ehebilchlein (Matrimony the Penitentiary of Carnal Man.)
One of the immediate results of this persecution and the
issue of the pamphlet was that two married women of the
congregation deserted their husbands and joined the two
sisters in their retirement. One of these matrons was
Maria Christina Sauer, wife of Christopher Sauer, and the
other was Maria (Weidenbacher) Hanselmann. Both were
rebaptized into the congregation during the summer, and
eventually entered the sisterhood at Ephrata.

This act of the two women tended to still further in-
cense those settlers who were not in harmony with the new
movements against the leader and his followers. Yet, de-
spite these trials and annoyances, the Sabbatarians gained
in both number and importance, and during the summer
issued, for the uses of the congregation, a hymn-book, the
first German hymn-book printed in America. This book
was fully described in the last chapter.

We now come to the meeting of Beissel and Alexander
Mack, the patriarch of the German Baptists. Two accounts
have come down to us of this interview ; one of these is
the story in the Chronicon^ the other is a contemporary
manuscript ; from these two sources the following is
gleaned : In October, 1730, Beissel and a number of his
followers planned a visitation to Falkner Swamp. After

176 The German Sectarians 0/ Pennsylvania.

their arrival there meetings were held at different houses.
As soon as news of this incursion came to Germantown a
number of the Becker party, headed by Alexander Mack and
Becker, started for Falkner Swamp. A meeting had been
called at the house of Johann Senseman, and when it was
well under way, while the worshippers were at silent
prayer, the door was suddenly opened, and the German-
town party, headed by Mack, rushed into the room. The
latter exclaimed : " The peace of God the Lord be with
you." A voice answered the salutation, saying: "We
have that peace." Mack now commenced a spirited
harangue, demanding to know why the Conestoga people
had placed the Germantown congregation under the ban
of non-intercourse. In conclusion, he proposed that both
parties should now betake themselves to prayer, so that
God might reveal unto them which party was guilty of
separation. Accordingly they fell upon their knees, each
taking hold of his pilgrim-staff with both hands, resting
their bearded heads upon their wrists. There was a differ-
ence in their mode of prayer ; while the Beissel party
offered up their invocation in silence, Alexander Mack, as
leader of the Germantown party, broke out in a loud and
fervent prayer, raising his voice as he proceeded. As his
voice grew louder he was interrupted by Michael Wohl-
farth, who shouted : " Cry aloud ; shout louder, perhaps
your God is asleep," and similar derisive remarks. After
order was restored. Mack asked whether Beissel was present.
Upon his being pointed out, Mack failed to identify him,
and requested him to come forward and speak to him, as
he was a stranger to him. Conrad Beissel then stepped
forward, and said : " I am the man after whom you ask."
Mack then took Beissel to task in a somewhat rough man-
ner. The latter merely answered with the query : " Why
came he here, in so unseemly and improper a manner, to
raise a disturbance ?" Before Mack could answer, Wohlfarth

Meeting of Beissel and Mack. 177

took up the word and overwhelmed both Mack and Becker
with denunciations. This precipitated a general wrangle,
in which Peter Becker, Alexander Mack, Jacob Weiss,
Valentine Leslie, David Gemahle and Michael Wohlfarth
took an active part. While the Chronicon contents itself
with the entry : " Then things became lively," our manu-
script account says : " Upon both sides many words were
spoken which it is best not to record."

The discussion ended with the discomfiture of the Ger-
mantown party, who left the meeting without having
accomplished their object. Alexander Mack shortly after-
wards wrote and published a small tract bearing upon the
controversy,^' and giving his version of the affair. No
copy of this brochure is known. There can be but little
doubt that Mack and Beissel, as well as Becker, were
pained at heart and deeply regretted the differences which
had divided the various congregations of German Baptists
in the Province. Beissel, in one of his Theosophical
Epistles directed to Becker, writes : "I am well-disposed
toward you all in those matters on which the spirits can
unite in God ; but in those which concern your mode of
divine worship I can take no part."*^"

During the next year or two several meetings were ar-
ranged between the two leaders, always, however, without
result. The insurmountable objection upon the part of the
Mack faction was the system of re-baptism practised by
Beissel and his followers, as they contended that there was
no Scriptural foundation for such procedure. Beissel, in
turn, challenged his opponents to show him a single verse
in the whole of the New Testament wherein re-baptism
was forbidden. In support of his own opposition he
further claimed that many of the persons baptized by John

^ Ein Tractalein, darin Er ihner erwiesen, dass sich ein jeder Stamm,
miisse zu seinen Pannier halten, Chr. Eph., p. 41, original edition.
*' Epistle xvii.

178 The Gerii/aii Src/nrians of Pennsylvania.

the Baptist were again baptized by the Apostles. It was
settled, however, that such re-baptisms could not be made
an article of faith. Therefore, when in later times some
of the old congregation went over to the new, and some
wanted them re-baptized, wise men arose among them and
hindered it.*"

How Beissel, Wohlfarth and Meyle went to Philadelphia,
and the immediate results of their journey is told in the next
chapter.

Among the curious superstitions of this time was the
belief among the Germans in lucky and unlucky days.
This was an outcome of the neglected spiritual condition of
the German settlers, as the lack of regular orthodox pastors
tended to foster these and other superstitions. Many of
these traditions were brought from the Fatherland, and to
them were added such as were current among Irish and
English neighbors. The German, being of a sanguine
temperament, was especially prone to foster a belief in
celestial signs, traditional superstition and unlucky days
( Ungliickslage).

Another belief was that of hexing or bewitching. When-
ever anything appeared to be wrong with any person or
animal, which could not be accounted for by the local
Bader., it was at once assumed that the person or thing
was behext or bewitched. An old manuscript in po.ssession
of the writer gives the following " infallible" remedj- :

When a human being or animal is behext or bezatibert,
take equal parts of cinquefoil, fennel flower seed, a piece
of a human skull {Todeiibeiu), water-soaked wood.

These ingredients are to be pulverized. Dose : For a
child, as much as will go on the point of a knife ; for an
adult, a drachm ; for a horse, one ounce ; for cattle, one-
half ounce, to be mixed with vinegar.

Our old MS. records that when the year 1731 was ushered

«» Ch. Eph., p. 42.

Legal Persecutions. 179

in Satan became more active than ever, causing great tribu-
lation for the Elder. The first cause for trouble came when
several other matrons followed the example set by Sauer's
wife, and deserted their husbands and families to live a
life of Christian retirement. Beissel was blamed by the
irate husbands, and several turbulent scenes were enacted
at the public meetings.

Beissel and Wohlfarth, however, continued in their activ-
ity by organizing revivals and preaching the Sabbatarian
gospel. Success crowned their efforts to so great an extent
that they again attracted the attention of the civil authori-
ties, who feared that in time they might change the day of
worship in the Province and, if not promptly checked,
might soon obtain the upper hand if their present rate of
increase continued. So they again began to fine and im-
prison all such persons as were informed against for per-
forming manual labor on the first day of the week. Their
action was taken under the Act of 1705, viz.:

An Act to restrain people from labor on the First
Day of the Week.

To the end that all people within this Province may with
the greater freedom devote themselves to religious and pious
exercises :

[Section i.] Be it enacted by John Evans, Esquire, by the
Queen's royal approbation Lieutenant-Governor under William
Penn, Esquire, absolute Proprietary and Governor-in-Chief of
the Province of Pennsylvania and Territories, by and with
advice & consent of the freemen of the Province in General
Assembly met, and by the authority of the same, That ac-
cording to the example of the primitive Christians and for the
ease of the creation, every First day of the week commonly
called Sunday, all people shall abstain from toil and labor;
that whether masters, parents, children, ser\-ants or others,
they may the better dispose themselves to read & hear the
Holy Scriptures of Truth at home, & frequent such meetings
of religious worship abroad as may best suit their respective

i8o The German Sectarians of Pennsylz'ania.

persuasions. And that no tradesman, artificer, workman,
laborer or other person whatsoever shall do or exercise any
worldly business or work of their ordinary callings on the
First day or any part thereof (works of necessity and charitj'
only excepted) upon pain that every person so offending shall,
for every offense, forfeit the sum of twenty shillings, to the
use of the poor of the place where the offense was committed;
being thereof convicted before any justice (either upon his
\'iew, confession of the part}-, or proof of one or more wit-
nesses) and the said justice shall g^ve a warrant, under his
hand and seal to the next constable where such offense shall
be committed, to levy the said forfeiture or penaltj' by distress
and sale of the offenders goods and chattels, rendering to the
said offender the overplus of the moneys raised thereby —

Among the victims of this crusade were two of the
brethren, Bene and Samuel Eckerling, who were arrested
under the above Act in the fall of 1731 for working upon
the Lord's day (Sunday), and were imprisoned in the county
jail at Lancaster. But, as they persisted in their convic-
tions, and to quiet the clamor of the populace, the fine was
remitted and they were discharged. This ended the prose-
cution for a time.

With the growth of the congregation and the rapid in-
crease of settlers who flocked into the Conestoga valley, a
serious problem presented itself. This was the question of
the ownership of the land. It was further aggravated by
the increase of solitary brethren and spiritual virgins.
Numerous cabins for both solitary and householders now
dotted the land, both settled and vacant, between the Con-
estoga and the Miihlbach. The separate orders of religious
enthusiasts looked upon Beissel as their spiritual director,
and refused to obey any mandate, either civil or judicial,
unless approved by him. The)' further demanded of him
ministrations different from those of the secular congrega-
tion, which was made up of the various householders or
regular settlers.

Ejectment of Squatters. i8i

This peculiar state of affairs, civil and religious, soon
brought on a conflict of authority between the settlers and
Henry Hodge, Esq., the attorney for the London Company
that owned a large part of the Conestoga valley. In the
spring of the year (1730) Attorney Hodge determined to
dispossess the German squatters by force, and an applica-
tion to that effect was made to the court at Lancaster.
Before proceeding to extreme measures a hand-bill was
distributed throughout the Conestoga valley, as a final
notice to all concerned. A copy of this notice also ap-
peared in Franklin's Pennsylvania Gazette :

Philadtlplia, 20th of the 6ih Month, 173»>.

Yl/" H E R E A S divers Perfons have (il-
legally) fettled themfelves arid Families on feveral
Trafts of Land, known by the Name of 'fhe Leneht Coiii*
fattf'i Limd, and that to the Damage of the Owners theteofs
THESE are therefore to give Notice to all fuch-p&e
ftns, tliat if they (within one Month ifter the Dare hereof)
Aall refufe or negleft to make Satisfaftion for the DarhMCS
already ddne, and flialtprefumc hereafter to cut any Tim-
ber-Treet or Underwood, &f . they may cxpe& to be pro*
eeeded againft according to a Law of this Province, made
and provided in that Cafe. Henry Hodge^ Attorney.

This notice evidently had the desired effect, and amicable
settlements were undoubtedly made, as no records are to be
found of either evictions or prosecutions.

In view of these complications and differences the sugges-
tion was made to Beissel that he retire with all the solitary
of both sexes and, after the precept of the holy forefathers,
begin a household in the wilderness. This suggestion
Beissel refused to entertain at the time, and stated that the
secular, or congregation at large, had the greater claim
upon him. Thus matters continued until February, 1732,
when he called a general meeting at which a fervent ex-
hortation was delivered upon the " comforting state of God's
kingdom." At the close of the discourse he appointed

1 82 The German Sectarians of Pennsylvania.

Sigmuiid Landert and another brother as Elders to preside
over the congregation in the wilderness. Maria Christina
Sauer was designated as matron over the single women of
the fold. These three persons were bound by a most solemn
promise (at the same time giving to each a Testament) to
govern strictly according to the rules of the book. Beissel
charged them to regard the Holy Writ as their sole guide,
and not to be misled from the straight path therein indicated.
He earnestly impressed upon the members of the congrega-
tion at large the necessity of remaining steadfast in their
faith and convictions.

When this ceremony was at an end Beissel, to the surprise
of all present, with tears coursing down his cheeks, impres-
sively laid down his office and resigned his position as J^or-
steher or teacher of the congregation. Then he stepped
down from the prayer-bench an humble member of the
congregation.

That this unexpected action of Beissel threw the members
into consternation, is not to be wondered at. Henceforth
Sigmund Landert assumed charge, but the meetings proved
far from harmonious, and from the frequent judicial ques-
tions asked and argued, the general gatherings of the Con-
estoga congregation appeared more like court sessions than
religious meetings.

What became of Conrad Beissel and the congregation
will appear in a subseqiient chapter.

A Fragment from an old Samples.

CHAPTER XII.
KOCH-HALEKUNG,— THE SERPENT'S DEN.

HEN Conrad Beissel bade
his dramatic adieu to the
congregation, it was evi-
dently part of a precon-
ceived scheme to throw
off the care of them and
once more retire to the
solitude of the forest, there
to devote himself to a life
of self-contemplation.

Whether he had well
considered the effect of
the desertion of his fol-
lowers is a question not to be answered at this late day.
However, he gathered up his books and papers and once
again, winter though it was, journeyed, staff in hand,
deeper into the unbroken forest. His goal lay eight miles
north by west. Here, upon the banks of a romantic stream,
beside a never-failing spring of limpid water, a cabin
had been previously built, far away from any human
habitation, by Emanuel Eckerling. The situation was a
somewhat peculiar one : the bottom or meadow wherein
the cabin stood was one avoided even by the Indians on
account of the numberless snakes with which the meadow
and the banks of the creek were infested. They called it
Hoch-Halekiing^ or the Den of Serpents. The new settlers
kept the word, which in time was spelled as pronounced,
— Cocalico.

The German Sectarians of Pennsylvania.

Emanuel Eckerling evidently expected the coming of
the late leader. He received him with open arms, and
gave up his cabin in part to him until a separate one could
be finished for his use. The situation of this cabin was in
the meadow or schwam beside a spring of pure water,
which bubbled out of the ground, sparkling and bright,
winter and summer, and thence found its way into the

creek, which here makes
quite a bend. This spring,
at which the two hermits
were wont to refresh them-
selves, is the one still used
by the inmates of the old
Brother-house. The water
is just as clear and refresh-
ing as it was a century and
three-quarters ago, and
upon more than one hot
summer day has served to
quench the thirst of the
writer.

Conrad Beissel lost no
time in clearing a piece
of laud for seeding when
spring opened. This he
cultivated entirely by
manual labor. At the same time he hewed the necessary
timber to build a cabin. He completed this habitation
during the summer months. His time henceforth was
divided between cultivating his garden and the wooing of
the celestial Sophia, passing his hours alternately in study
and labor, and living on the simplest fare. He was once
more in his beloved solitude ; just what the state of his
mind was may best be judged from the beautiful hymn,
composed during the early days of his sojourn on the
Cocalico :

An Ideal Hermit.

Prelude to the New World. 185

" O blessed solitary life,
Where all creation silence keeps!
Who thus himself to God can yield
That he ne'er from him strays,
Hath to the highest goal attained,
And can without vexation live.
Faith, toleration, love and hope.
These all have come to his support."

During the spring and summer, when not at prayer or
labor, he devoted all spare moments toward perfecting the
hymn-book which he had printed for the congregation.
His labors culminated in an enlarged collection of hymns,
printed by Franklin, with a new title.

Vor spiel \ der \ Neiien- Welt. \ Welches sich in der letsten
Abendroethe \ als ein paradisischer Lichtes-glantz \ unter
den Kindern Gottes \ hervor gethan. | in \ Liebes^ Lobes.,
Leidens, Krafft, \ und Erfahj-iings liedern abgebildet, die
I gedri'ickte^ geb'uckte und Creiits- | tragende Kirche mif
Erden. | Lhid wie inzivischeti sick | Die obere und Triiimp-
hirende Kirche | als cifte Paradiesische vorkost her- | vor
thut und offenbahret. \ Und daneben^ als | Erjtstliche und
zurtiffende wachterstimmen | <?« alle an7ioch serstreuete
Kinder Gottes^ das sie \ sich sanimlcn und bereit machen
auf den \ baldigen ; Ja bald herein brechcjt- \ den Hochzeit-
Tag der braut | des Lamms. \ Zu Philadelphia : Gedruckt
bey Benjaynin | Fj'ancklin, itt der Marck-strass, 17 J2.

The main part of this title sets forth that it is a " Pre-
lude to the new World, which in the last rosy sunset has
appeared as a paradisal refulgence unto the children of
God. Illustrated in Songs of Love, Praise, Suffering,
Power, and Experience — the crushed, cringing and cross-
bearing Church on Earth," etc. The title-page is repro-
duced upon the opposite page. An appendix, Zu77i Be-
schluss^ a mystical A, B, C, consists of twenty-four sentences,
after the order of Beissel's book of 99 proverbs.

i86 The German Sectarians of Pennsylvania.

VORSPIEL

NEUEN-WELT

Welches fich in derletzten Abendroethc

als ein paradinfcher Lichtes-glaiitz

unter den Kindem Gottes

hervor gethan.

UEBES, LOBES, LEIDENS, KRJFFT

uttd Eirfahrungs liederif abgebildeP, dis

gjsdt^kte, gebuckte und Creatz*

tragefiSe Kirche a^fErdem

Und wie iotwilcheb' Cith

Die obere und THumphirende Kifchs

als cine Faradiefifche vorkoft ber<*

vor thut und offetibahretu

Und damhett, ah

Ernflllche und zuruffcnde wachterftimmeil

floalle annoch zeiftreuete Kinder Gotten, das&

Ccb (arorolea und bereit maohen auf dca

baldigen ; Ja bald herein brechea*

dea Hocnzeit-Tag der biaut

des L^mins.

Za 'Philadelphia I Gcdruckt bey Betijamin

TITLE-PAGE OF HYMN-BOOK PRINTED BY BENJAMIN FRANKLIN, 1732.

Original in Historical Society of Pennsylvania.

Franklin^s Accounts with Beissel.

187

This book, a small octavo of two hundred pages, of
which only a few copies have been found, contains all the
hymns of the G'dttliche Liebes und Lobesgethbne (1730)
with the addition of fifty-five new ones, of which twenty-
four were written by Beissel, the rest by Michael Wohl-
farth, Martin Bremer and others.

The business part of the publication of this new hymn-
book was evidently attended to by Samuel Eckerling.
This fact is inferred from three entries in Franklin's Com-
mercial Journal, now in possession of the American Philo-

4 yyso^:^

sophical Society. This shows that, with the usual Ger-
man thrift and honesty, the venture was a cash transaction ;
in fact, a portion of the money was paid before the work
was even begun. These entries even offer another illus-
tration of the contemptuous antagonism entertained by
Franklin against the German race.

1731-1 March 20. Saml. Ackerling [sic]

Cr. for Cash towards printing

his book of Dutch £ 10. 00. o.

1732 May 8. Received of Samuel Eckerling Cash toward

printing the Book £ 10. 00. 00.

October 6. Last week I iinished the Dutch for Samuel

" Eckerling, and received of him as nmch

Cash as made all even between us.

1 88 The German Sectarians of Pennsylvania.

As this account merely calls for printing, the sheets were
evidently bound either at Germantown or in Lancaster

county. Further, it being a cash transaction, no ledger
account was opened by Franklin with his German patron.

Beissel had no sooner left the Conestoga valley than dis-
cord and dissensions arose among the persons composing
the congregation, which was now left without a Vorstehet
who had the requisite firmness and executive ability to
guide its affairs. Factious and vexatious questions arose
among the different parties, and harmony ceased to prevail
in their councils. Upon one point, however, they were
unanimous ; this was to recall Beissel from his seclusion
and induce him to return to them, or at least to come and
give judgment upon their distracting questions. The con-
sequence of this was that on September 4, 1732, just seven
months after his withdrawal from the I'orsteher Amt^
Conrad Beissel again presided at an Agapas or love-feast
of his former congregation, which was held at Brother
Landert's house.

At the conclusion of the meeting, Beissel stated that,
notwithstanding their earnest prayers for him to remain in
their midst, he felt it his duty to adhere to his original re-
solve, and return to his cabin in the wilderness. This he
did after giving them a final admonition to be faithful and
to keep the Sabbath and other ordinances of Scripture.
Returning to the Cocalico, he was not permitted, however,

On the Cocalico. 189

to enjoy his retirement, as not a week passed without some
of the members of the congregation making a pilgrimage
to his cabin for advice or instruction.

During the winter (1732-33) the little settlement was in-
creased by the arrival of three more single brethren, Jacob
Gast, Martin Bremer and Samuel Eckerling, whose wife
Catharina had died a few months before. These three
built for themselves another cabin on the banks of the
Cocalico, so as to be near their spiritual master. This was
the third house in the settlement.

The next arrivals were the two sisters, Anna and Maria
Eicher, who clamored for permission to pass their time in
seclusion and silent contemplation, and receive further
spiritual instruction from their former teacher. Their de-
mand was not received with favor by the resident brethren,
but all attempts to dissuade them proved futile. After a
long consultation it was concluded that the hand of Provi-
dence was in the matter, and, such being the case, they had
no right to object. So a house was at once erected on the
opposite side of the stream for the exclusive use of the two
sisters. This house was completed in May, 1733, and was
occupied by the two girls until the erection of the first
community-house at Ephrata.

Beissel throughout this trying period took for his proto-
type Pachomius, a soldier in Constantine's Legion, who, it
is said, saw the flaming cross in the skies surrounded by
the legend, In Hoc Signo V'lncis^ as it appeared to his
leader. Converted to Christianity, Pachomius retired to
the Theban desert, and for a time lived the life of a hermit.
A few years later he built a hut on Tabenna, an island in
the river Nile. Here he founded the nucleus of a large
monastic institution with separate buildings for the male
and female members. When the two sisters were ques-
tioned as to their course, they were wont to answer that
they merely followed in the footsteps of St. Paula.

190 The German Sectarians of Pennsylvania.

An English contemporary account states : " But he
[Beissel] had not been long in the place before the society
found him out and repaired to his little cot ; the brethren
settling with him on the west banks of the Cocalico, and
the sisters on the east, all in sight of one another, with the
river running between them."

During the middle of October (1733) Michael Wohlfarth
made another of his periodical pilgrim-
ages to Philadelphia. He was accom-
panied by a single brother, whose iden-
tity is hidden under the monastic name
of Jonadab. The two enthusiasts went
into the Yearly Meeting then in session
and began to harangue the assembly
on the iniquity of their ways. Their
violent language, which was heightened
by their strange appearance, with long
hair and flowing beards, caused some
excitement among the Friends, and
ended in the two strangers being un-
ceremoniously hustled out of the meet-
ing-house. This, however, was no new
experience for Wohlfarth, and, nothing ^ conestoga pilgrim.
daunted, he and his companion mounted the court-house
steps, then at Second and Market streets, and spoke to such
of the multitude as would give attention.

Toward the close of 1733 a steady stream of German
settlers set in, who flocked into the fertile fields and
bottoms of this end of Lancaster county. Wherever a fine
spring of water was to be found there a German famil}-
settled. The vacant lands were rapidly taken up and sur-
veyed for the purchasers, who soon turned the wilderness
into a blooming garden. Most of these settlers were
Lutheran and Reformed. Accessions also came from
among the various German Sabbatarians who were scat-

Adoption of Distinctive Dress. 191

tered through Falkiier Swamp, Coventry in Chester county
and elsewhere. These latter, many of whom were poor
and without means, clustered around the settlement of
their leader. Philadelphia and the surrounding country
also furnished some representatives of them. So great
was this movement that when the year 1734 opened the
country, within a radius of three or four miles from Beis-
sel's cabin, was all in possession of his followers.

According to the Chronicon, " Wherever there was a
spring of water, no matter how unfertile the soil might
be, there lived some household that was waiting for the
Lord's salvation. "

The country was now divided into four parts or settle-
ments, named respectively, Massa, Zoar, Hebron and
Kadesh. The site of only one of these settlements can be
definitely located at the present day, viz., Zoar. This was
the present Reamstown in East Cocalico township. Kadesh
is believed to have been the original settlement on the
Cocalico, now the Kloster grounds.

At the opening of the year 1734 the first entry of interest
is the record of the death of one of the brethren, Peter Lessly
by name, who died of consumption on the last day of the
first month. Another cabin was added to the number on
the west bank of the creek early in the spring. This was
for the use of Israel and Gabriel Eckerling.

It is at this time that we find the first traces and mention
of distinctive clothing. Heretofore both men and women
had worn plain dress similar to that of the Friends. Now,
however, still more radical innovations were introduced,
which eventually resulted in the adoption by some of the
most austere members of a costume somewhat similar to
that of the pilgrims of old.

This action caused reports to be circulated that the
brethren living separately on the Cocalico were in reality
Jesuits who were here to seduce the populace. It was even

192 77^1? German Sectarians of Pennsylvania.

reported by some of their enemies that they were sent here
from Mexico, and were amply supplied with Spanish gold.

These and many like tales were believed by the common
people, and some, whom the Chronicon designates as " de-
generate Mennonites and partly spoiled church people,"
became so wrought up by these reports that it was deter-
mined to burn down the entire settlement and thus rid the
community of the religious celibates. With this object in
view, fire was set to the dry leaves and brush in the forest
on a night when the wind blew strongly from the west.
After the fire was fairly started and began to gain headway,
the wind providentiall)- changed, the course of the fire
turned, and actually burned the barn and buildings of the
chief instigator of the scheme.

To alleviate the wants of the many poor settlers who
were attracted to the vicinity (and many of these were
found among the number who vilified and denounced the
brethren) a granary {Korn-magazin') was erected for the
storage of rye and corn, which was raised by the single
brethren or contributed by the more prosperous secular
members. It was a grand and charitable scheme for the
assistance of poor German emigrants, the first organization
of its kind in the Western World. Several large brick
bake-ovens were also built to supply Pumpernickel to the
indigent settlers. The bread thus baked was distributed
to the needy without charge. These ovens were all under
one roof and opened into a large room with troughs for the
mixing of the dough. A cabin was built between these
two offices for Samuel Eckerling who was in charge of
both granary and bake-house.

Among those who came to the settlement during the
summer (July, 1734) and joined the solitary brethren, was
an erratic French Switzer, Jean Fran9ois Regnier, a native
of Vivres. This man, brought up in the Reformed faith,
was now a visionary fanatic, and claimed to have been

Scriptural Acorti Diet. 193

awakened in his seventh year. He professed great holi-
ness, and began to formulate his strange notions whenever
opportunity offered. A number of the people, among whom
were two of the Eckerlings, became impressed with his
apparent earnestness. Beissel, however, with his cool
judgment, warned his followers against the new-comer,
and cautioned them to beware of him, as his reason was
certainly unbalanced.

Some of the ridiculous ravings of this fanatic led to
strange extravagances. Among others he asked his fol-
lowers to bind themselves with him not to eat any more
bread made from cereal grain ; so, when fall came, Pmnper-
nickel axvA Schwartzbrod ^^x& eschewed for a time ; and as
a substitute the woods were scoured and acorns gathered
and brought to the common granary for their use. All
this was done iinder a supposed spiritual guidance. Regnier
also taught that it was consistant with holiness to follow
the example of Elijah and other saints, and not to dwell in
any house.

Beissel now ordered the brethren to build a rude hut in
the woods for the visionary ascetic, and that he be fed
upon his scriptural diet {eichel-kost) prepared from acorns.
As the season progressed the stored acorns became wormy
and spoiled, and the Swiss prophet was forced again to beg
for plain Pumpernickel. This so worried Regnier that his
reason became seriously affected, and for a time he ceased
to be a factor in the settlement.

[From a fragment of an old manuscript bearing on the
Regnier episode, it is shown that there was considerable
method in his madness, so far as the acorn diet is con-
cerned. It was not original with him, but was really a
revival of a belief which dates back into the dim ages of
the long-forgotten past, when the oak furnished the first
food for man, both meat and drink, and contained all that
was necessary for man's existence. From this manuscript

194 ^ li<^ German Sectarians of Pennsylvania.

it appears that Regnier not only suggested acorns as a sub-
stitute for rye and wheat in making bread, but also for
other dishes, such as cereal food {mehl-speise), coffee, and
lastly as a basis for making an excellent schnapps (whiskey).
For making bread the acorns were first soaked in water or
steamed, to eliminate the bitter principle {entbittert) ; they
were then dried and ground into meal, which was baked in
the usual manner. The bread, Eichelbrod^ was about as
palatable as Pumpernickel, but much less digestible.

As a substitute for coffee the largest and soundest acorns
were selected. Only thoroughly ripe ones were to be used.
The acorns were then hulled or taken out of their cups,
cut into quarters and scalded with boiling water, after
which they were drained and allowed to cool. Then they
were placed in a bake-oven until thoroughly dry, and
finally were roasted in the same way as ordinary coffee
beans, and ground for use. To make coffee, about a
drachm of the ground acorns was taken for every three
cups of boiling water, which was poured over the powder
and boiled for about ten minutes. The taste and stimu-
lating action of this decoction were entirely different from
regular coffee, as it lacked both the caffeine and essential
oils of the latter.

This coffee substitute was supposed to have peculiar
properties, both medicinal and mystical, and was also used
to drive all hereditar}' taint or disease from the system.
Thus, down to the present day throughout the farming
districts of Pennsylvania, it is frequently given to children
who are affected with scrofula. Regnier also made a mash
from acorns, which not only furnished a good vinegar, but
an excellent whiskey as well. Lastly, there appears a
receipt for an Analeptikum or tonic, to be used after any
serious illness. For this purpose the acorns were to be
buried when the moon was in a certain quarter, until they

Jean Francois Regnier.

195

had lost their bitterness, then dried, roasted, powdered and
mixed with sugar and certain aromatic herbs.

In the teachings of the Rosicrucian mj'stics it was stated
that the oak furnished the first food for mankind, the
acorn as meat and the honey-dew {honigmeth) as drink.
The rustle of the foliage denoted the presence of the
Deity. Even at Ephrata the Zionitic brotherhood would
wander into the forest and appeal to this supposed oracle.
It was further firmly believed that when the time of Phila-
delphian restitution should come, it would once more bring
about the primeval simplicity when the oak would furnish
unto man his entire sustenance.]

Regnier, after his expulsion from the community, had
himself baptized by David Gemaehle, one of the seceders
from the Sabbatarian congregation, after which the two
men went through the country as apostles, paying especial
attention to such of the German settlers as had accepted
Judaism,^' who were scattered throughout the eastern part
of the Province. Eventually they drifted to New York,
where they spoke in the synagogue and aroused much atten-
tion. From thence Regnier made a pilgrimage, on foot and
bareheaded, to Georgia, where he joined the Moravians.

" Vide chapter ix, supra.

CHAPTER XIII.
A RETROSPECT.

ROPERLY to present the
spiritual condition of the
German settlers within
the Province during the
time of Beissel's activity
in the Conestoga country,
it will be necessary at this
point to make a slight di-
gression in our narrative
and take a retrospect of
the whole religious con-
dition from the time of
Pastorius' arrival in 1683
down to the time when
the Conestoga Sabbatarians were left without a leader by
the voluntary retirement of Beissel.

Many of the earliest German emigrants prior to their
departure from the Fatherland were for a time dazzled
with the doctrines of Quakerism. Pew of their number,
however, actually joined their meetings after coming to
this country, and even these few exceptions at heart still
clung in secret to some of the good old ordinances of the
Lutheran and Reformed faiths.

As a prominent example of this kind may be named
the Germantown pioneer, Francis Daniel Pastorius, who,

'^^nciJ ^mlcL 9kflorucj

Francis Daniel Pastorius. 197

though to all outward appearances in full fellowship with
the Quakers and conformed to their usages, yet had his
two sons baptized in the Lutheran Church. Who officiated,
who the sponsors were, or where the ordinance was ad-
ministered neither history nor tradition tells us. That it
was done, however, is shown by the published letter to his
father, dated June i, 1693 :

" My wife brought to the world, March 30, 1690, unto me
a son, named Johann Samuel, and then April i, 1692, a
second one. The name of Heinrich was given him by holy
baptism." "'

During the earliest days of Penn's proprietorship there
was but little German emigration, and such as sought the
shelter of our promised religious toleration were mostly of
the Mennonite faith, and in the course of a few decades be-
came one of the most important sects which aided in
the making of our Commonwealth. It is a fact worthy of
note, that during the whole of the first decade following
the landing of Penn there was no place of religious worship
for the Germans who adhered to the Lutheran or other
orthodox faiths. Pastorius, in a letter written to his father
in 1686, states :

" We have here in Germantown, Auuo 1686, built a church
for the congregation, but have not cultivated outward appear-
ances by erecting a great stone edifice, that the temple of
God (which we believers are ourselves) may the rather be
erected. ' ' '^

''- ("Welches mein Eheweib mir Anno 1690 den 30 Martii ein Sohnlein
namens Johann Samuel zur welt gebohren. Und dann Anno 1692 den i,
Aprilis das zweite, deme der name Heinrich bey der heiligen Tauffe
gegeben worden. Umsfandige Beschreibung, p. 60.")

63 (" wir haben allhier zu Germanton Anno 1686 ein Kirchlein fur die
Gemeinde gebauet, darbey aber nicht auf ein auserliches, grosses Stein,
Gebaude gesehen, sondern dass der Temple Gottes (welcher wir Glaubi-
gen selbst sind) gebauet werden, und allesamt heilig und unbefleck seyn
mogen.")

198 The German Sectarians of Pennsylvania.

How the first orthodox services were introduced by
Heinrich Bernhard Koster, who came to Pennsylvania
with Johann Kelpius, in 1694, and how a tabernacle was
erected on the rocky banks of the Wissahickon has been
fully told in the preceding volume." The ministrations of
Daniel Falkner, in the territory which still bears his
name, " Falkner Swamp," are also fully described. It
was here that, during the earliest years of the eighteenth
century, was built the first German Lutheran house of
worship in North America of which any definite record
exists."

It is unnecessary to say that it was an unpretentious log-
house, without any outward sign denoting its sacred uses.
It sufficed, however, for the few Lutherans and Reformed
in the vicinity until 1721, the very year that Beissel com-
menced his ministrations, when it was replaced by a more
solid structure to accommodate the increased number of
worshipers who flocked there under the pastorate of Rev.
Gerhard Heukel.

Returning to the close of the seventeenth ceuturj- and
the earliest years of the next one, we have an occasional
arrival of vessels bearing a few German emigrants. These,
as stated, were chiefly followers of Simon Menno, and set-
tled in the vicinity of Germantown, and by the year 1708
were strong enough numerically to erect a meeting-house
within the bounds of the corporate limits of the town, with
Wilhelm Rittighauseu as their first preacher.

This meeting-house, also a plain log-house, was the first
congregational house dedicated to the worship of Almighty-
God within the boimds of the German township of which
we have any definite record. This house, supplanted in
1770 by the present stone structure, is still used for its

*' The Germa7i Pietists of Provincial Pennsylvania, Philadelphia, 1894.
" Gloria Die, at Wicacoa, was a Swedish Lutheran church, see Gennan
Pietists.

An Old Landmark.

199

200 The Gertnan Sectarians of Pennsylvania.

original purposes by descendants of the early German
pioneers who built it.

It was not until the commencement of the second decade
of the century that the great wave of German emigration
struck the shores of the American colonies, and Pennsyl-
vania received the greater share. Among these emigrants
there were many Lutherans and Reformed, as well as
Mennonites, Baptists and other non-orthodox sects. It was
from the latter that Becker and Beissel gained nearly all
their converts. None were thus far gathered from the
Lutherans, and but few from the Reformed.

The lack of any number of regular ordained German
pastors of the Lutheran and Reformed faiths at this period
(1715-1725) was an unfortunate one, and led to a number
of both these faiths joining other churches and sects, both
German and English.

A situation of which some of the dissenting English
clergymen quickly availed themselves, and taken together
with the fact that the Quaker tenets were making little
or no headway among the laboring classes, and that the
Church of England, from its peculiar organization and its
relation to the State, failed to appeal to the masses, proved
to be the opportunity for both Presbyterian and Baptist
clergymen in the Province, one by which their congrega-
tions might be increased and the churches placed upon a
better financial footing.

There was, however, an important factor which gave the
leaders of the above two denominations great concern. This
was the Sabbatarian movement, which was then steadily
gaining strength among the English settlers in Chester
and Philadelphia counties, owing to the distribution of
the English tracts of Beissel and Wohlfarth. Numerous
attempts were made to counteract the arguments of the
two German evangelists, and this eventually brought about

Evans' '■'•Help for Parents.'''' 201

the re-publication of the Westminster Shorter Catechism
in Pennsylvania.

Among the leading clergymen of the county of Chester
was David Evans, pastor of the Presbyterian congregation
at TredyfFryn in the Great Chester valley. David Evans
was a bold, fearless and aggressive man, who, when finding
that the English Sabbatarian publications of the German
enthusiasts were being distributed in his territory, and the
question of the true Sabbath was even agitated among the
staunch members of his own flock, he determined to issue
a book, which was not only to refute the doctrines of the
Quakers, counteract the arguments of the Sabbatarians,
but at the same time supply the long-felt want of an
orthodox book of primary instruction, and by reaching the
youth would thereby ensure a healthy growth, not only of
his own congregation, but of the church at large as well.
To accomplish his object he, too, made a journey to Phila-
delphia and visited the " New Printing Office " lately set
up by Benjamin Franklin. Thus far all that was known
of this venture was an advertisement, which appeared in
the Pennsylvania Gazette.^ No. 174, March 30, 1731-32,
setting forth :

"Just Published.

"A Help for Parents and the Heads of Families, to in-
struct those under their Care, in the first Principles of
Religion : Being a short plain Catechism, grounded upon
God's Word, and agreeable to the Westminster Assembly's
excellent Catechism.

' By David Evans, a Labourer in the Gospel at Tredyf-
fryn in Pennsilvania. Philadelphia : Printed and sold by
B. Franklin. Price grf."

No copy of this Catechism seems to have come down to
us, and with the exception of the above advertisement, the
book appears to be entirely unknown to bibliographers.
Nor was it even known that the book was ever printed.

202 The German Sectarians of Pennsylvania.

Now at the close of the nineteenth century light has
been unexpectedly shed upon the subject ; the veil of
uncertainty is lifted as it were, and although no copy is
known to have survived at the present writing, we are able
here to present positive information as to its printing and
distribution of what was the first edition of the Westminster
Shorter Catechism printed in the Middle Colonies.

From the personal entries of Benjamin Franklin in his
journal or day book, commencing July 4, 1730, it appears
that Rev. David Evans had printed in 1732, an edition of
over four hundred of these " Helps" or Catechisms, viz :

REV. Mr. EVANS Dr.

1732

I-ebruary

3 Reams paper £2. 5. 0.

Printing 3 sheets & a quarter

of Catechisms a 25.J. /4. i. 3.

Stitching 100 5.

Binding i doz. 6.

The size of the edition is arrived at by the following
calculation : as there were three and a quarter sheets to a
book, the three reams of paper would call for about four
hundred and forty books, provided none were spoiled in the
printing.

Two entries made upon May 8th and June 3d, following,
call for cash credits of five and three pounds respectively.
Five months later, November 9th, Franklin writes :

" Settled with Mr. Evans and his Dr. to balance ;^5.8.9."
This appears to have closed the transaction so far as the
first edition was concerned.

The majority of these " Helps" and " Catechisms" were
chiefly distributed among the settlers in Chester and the
adjoining counties. A number, however, were sent to parts
far from the beautiful valley of Chester ; again referring to
Franklin's Journal we find that on June 20, 1732, he con-
signs 50 catechisms to Thomas Whitemarsh, of Charleston,

Fra)iklin^ s Shorter Catechism. 203

South Carolina. April 22, 1733, he sends by Captain
Watkins to his brother James, at Boston, Massachusetts, 50
catechisms.

During the year 1735 a second edition was printed, in
the absence of any specimen of this book it is impossible
to tell how near it conformed to the previously quoted one,
the only knowledge we have of it being an advertisement
in Franklin's paper of March 21, 1733.

" Lately printed, and sold by the Printer thereof. The
Shorter Catechism of the Assembly of Divines, with the
Proofs at large. Price ifS. per Doz. or 6^. single.*'

This was evidently a private venture of Franklin, based
upon the success of David Evans' edition.

Following interesting entries relating to this second edi-
tion, are copied from Franklin's Journal :

Mr. Thomas Evans of Welsh Tract for 100 Catechisms
bound a yi. 8d.

Sent to Mr. Timothee by Robert Stevenson
100 Catechisms

Sent to Brother James by Brother Peter
100 Catechisms

Returning once more to our retrospect, as German emi-
grants continued to come to the Province in large numbers,
both by sea and from other provinces, the various evangel-
ists and enthusiasts for a time had the field to themselves,
of which they did not fail avail themselves.

Among the many letters and missives sent to Germany
giving an accotmt of the various " awakenings" and the
religious condition of Pennsylvania, written by the partici-
pants in these movements, accounts wherein they describe
the situation from their own point of view, none is more in-
teresting than the letter dated October 28, 1730, and sent by

" Pennsylvania Gazeiie, No. 277.

204 The German Sectarians of Pennsylvania.

John Adam Gruber, of Germantown to Berleburg, which was
then the veriest hotbed of sectarianism in the Fatherland.

An extract of this missive was published in the Geistliche
Fama for 1731. Gruber was a Separatist, who in Germany
belonged to what were known as the Inspired {Inspirirten)
and after his arrival in America remained in hearty sym-
pathy with them, both here and at home. A fact to be
taken into consideration when passing in judgment upon
this letter. After a short introduction he states :

" In this vicinity all is dead, and the living spark in those of
good conscience, is being completely extinguished by the tumult
of the world.

"About the well-known companions of our voyages, one
could mention enough to fill a great register of sin and scandal.
The Lord look into it and sa^-e such as are willing to be saved,
and such as labor and groan luider corruption, so that the enemy
does not completely engulph them.

"At Conestoga, some twentj' miles from here, a new awaken-
ing has appeared among some of the new Dunkers. The leader
is the well-known baker Conrad Beissel. They have a grand
opening among the disposing minds, and urge strongly upon
the rejection of the world and self. Their clothing and food
is limited to the extreme necessities, and they dispose of all
superfluous chattels and cattle. They salute no one whom
they meet upon the street, but go straight ahead. To all out-
ward appearances they live in great harmony. Both sexes,
almost daily, practice the breaking of bread. They sanctify
the seventh day, and testif}^ bj' the rest of their demeanor, that
their aim has been taken with great power and zeal, towards
an irreproachable life, and a constant communion -with God.
They have offered some weighty testimonies toward a reawake-
ning of other members, chiefly Schwarzenau Dunkers, from
whom they went out, and who now offer them much opposi-
tion. The}' have also given them in the meeting-houses of
the now declining Quaker sect.

" How it will go with them in the future time alone will
tell. I wish them a true Spirit and the help and assistance of

Reports to Germany. 205

FAMA

tnU6r(iiaen&

wri ^

ifutiAen/SSecdFett/Sefleti

wot

Title PAGE of the Gkistlichh Fama.
Original in collection of Historical Society of Pennsylvania.

2o6 The German Sectarians of Pennsylvania.

the Lord. At least some iu these places and land look upon
them as a sign of the time. A. Mack has a literary contro-
versy with them about the sanctification of the seventh day.

" Here and there, Socianism, Natwalism and Atheism spread
themselves mightil}'. Therefore I have often wished that one
of the elder brethren from home were here : or that I could be
amongst them, so that we could quicken our faith in the Lord
amongst ourselves. Alas ! my wife will not let herself be dis-
posed unto this. So one must exercise patience until the Lord
disposes otherwise.

' ' I certainly promised to compile a medical history of the
Indians. But the knowing ones, who are the best natural
scientists, live from 50 to 100 miles from hence, so that I can-
not get to talk with them. The most frequent diseases among
us are cold and burning fevers, epileptic fits, small-pox and
stomach troubles. The root of the wild Spikenard, boiled in
milk, is used by the Indians as an antidote for snake-bites. It
is taken inwardly, and applied outwardly as well. The Biber-
M^// essence with which I supplied myself, has thus far ser\'ed my
house well. Children with us grow fast but have no stamina.
In summer the heat is great and in winter it is cold. Sudden
changes also occur, all of which ruins our nature.

' ' The most good natured of the accompanying friends, intend
to join the new B[rethren] congregation. They desire Hymn-
books. In case any friends are found who wish to do a pious
act, let them send us a couple of hundred."

In the same volume of the Geistliche Fama is to be found
a reprint of Matthias Bauman's Newborn pamphlet, quoted
on page 75 of this work. This was not known to the writer
when the previous chapter (VII) was put into print. On
account of its extreme rarity a specimen page has been
reproduced.

The imprint " Philadelphia" upon the title of the Maga-
zine, called the Geistliche Fania, is a false one. The books
were printed at Berleburg, Germany, and contain some im-
portant contributions from Pennsylvania by different lead-
ing sectarians in the Pro\ince. Another of these pseudo-

G ruber's Missive. 207

Extraft-ScbtetSettauf J. A,Gr»

SSrtcf au^ Cermantovvntn ^nfotoanl*
en torn as- Oct irao^jttipfangen

^^Sffen ®e(ie6te« brtt titi'd) fe^r wfreuff r
'^-^ «m2lnl)cncfcin»otti&miOf«l)cn. 3c&
tttunfd&e nur, Da§ foltfce^ jlaWBor &em |)grm
in fdner ^ccuc »or cinanD« fcon un& flcben
tnigc. !I)enn bci; bicfen S^ftrcnnungg^unD
ScrftreuungfisDoUen 3cifeti, DaieDec in Dad
©einigc fic^ wen&et , tt \i\)i n6tf)Js t(l, t)or Die
3\itTe ju ftel)cn, unD bag, wag fcfiwac^tinO mtoe
w;at)enwil(,jurtarcfcm^

3n bicjiger ©cgenU t|1 aUc« wic tobtitinD 6ei
ffutc guncfcn bcr guten SlGifiei' wirD in Dfm
aeeltsiaetiimmel BoUenDg ciHicft. QJonunfw
bcfannten yv«i;{j.®efaf)rten warcmonc^e^gri).
|je«^nt)«iMinD Sjcrgernig* DvcgiOcr ju mtl
Den. . ®f s >&Sa' f«l)e &flr«in/ unD wUf / wajj flcl

lc<J wUenW i)(?rfct)finge. ^o^wnKwau

tbut ric5 cine neuc grmecfung ^ercDruntS
y2;neuen^ai#m. ^«2lVu5rer.(tS/cb^

grofen Singorig bey Dencn ®etiififf>ern,bi?n9 m

2o8 The German Sectarians of Penjisylvania.

imprints, which circulated among the German sectarians in
Pennsylvania was Gesprache Im Reich der Geistlichen Tod-
ten^ etc. It was a small quarto of forty-eight pages ; a copy
is in possession of the writer.

The beginning of the second quarter of the century, how-
ever, brought about a change in the unsettled spiritual con-
dition of the German settlers. The arrival of Johann
Philip Boehni, a devout schoolmaster. Rev. George Michael
Weiss and Peter Miller, upon the Reformed side, and the
two Stoevers and others of the Lutheran faith brought
order out of chaos.

l)er

unb

SBonmtca,

S^cr ^ntetf(()ei^/ jtPif(|)mt)mu in 3aiflt'
tocn 28iit)ffn=$auff juntjft&infBtbtcftni entbii-
lSliifdi).unbfgiuatifcI;en6(fe«wm£tf9«BjwcaiK&

^AomttsfeiC/ unbctneng:&cif}cBaafidBDu

SSon DE M A S unb EPAPH RAS.

Pbii4»(lp^i<)/ 1719.

While Boehm, Weiss and Stoever proved sturdy, faithful
yeomen in their respective fields, Miller, who was probably
the most learned German in the Province, after a few
years' labor in the orthodo.x bounds of the Reformed

Baumati's Tractate. 209

(eiitgoitg.

<intie untDicbcrgebo&rne Selt
SBattgeiS Sauntann.

^(Sf) giyjattbeld Q5ttumann (ani«§o in5frtic«
<0 tica) war in (Suropaint)er(E5ur£Wai^
in D«c ^tai)t ^am0i)dm m arnut $()0f6i)n(e
tiitO ® »;fa^. Anno 1 70 1 . in Oem ^unio itl niid^
cin @<l)auei' o,Der ^x\m\\ anfomoien, '\m eii
nen 9)Jcnfd)cn cine 5arfe.^M«cfI)eitan!onimr,
iinD t* fibftcjab mid) ©Ott > iinD war «cl) j
|p$ j)on DerSKJdt^Ofll i* ju ©Ottfoflto. lOj
wolltc gcrn |l«rbcn. 2U(J i((> mi(^ m &ad 55rtt
Icgtc, t)a wu^tcit^ fllcic^ nic^jWoonmirfefbcr,
tino n>ar»i;cincrt>cc aI«lc&0«6enwof(t: wic*
ftol i4) Da« nicfct ^m. mein SScib fnafe ctf
dfd. $(n Dcm ffer! 5^ag fam ou({ mir tclbcr,
iihD watwriucft In ben ^immcf , unD batfe
SBocHjort^Ofr, t)a^ icf) a) bcnen ?J}2enf(||cn W
flcn foDte, f?e foUten nc6 beFefcrm, bctjungfle
?iii(j wurDc femmf n. UnO ba 5ab icl)gcrufen wol
htx) cincr^tunDc cincn 9iuf ubcc&enflnDorn.

First Page of Bauman's Call to the Unregenerate World.

2IO Tlie German Sectarians of Pennsylvania.

OPJMUm</tft^t4^.

'<, (y^

FAC-SIMILE TITLB-PAOB (REDUCED) OT STOCTEB'S FBILAOKUHU UOOSD.

Stoever^s Acfizn'/y. 2ii

church, left his charges, threw his fortunes into the
balance with Beissel and entered the Ephrata Community,
where, after the vorsteher'' s death, he became the leading
spirit. It is a curious coincidence that nearly all the lead-
ing spirits of the mystic movement at Ephrata were re-
cruited from the Reformed church.

Among all the early clergy who labored within the
Province of Penn, none were so active in their ministra-
tions or as organizers of congregations as Johann Caspar
Stoever. He not only disputed the field with the various
Separatists, but entered their very strongholds and organ-
ized Lutheran congregations in their midst. It was Stoe-
ver's ceaseless activity which proved the greatest check to
the spread of the rationalistic ideas among the Germans
brought about by their intercourse with the Quakers, and
the subsequent abandonment of all regular church forms
and discipline, to say nothing of such sporadic movements
as that of the New Born and others. If it had not been
for the zeal of Stoever and a few others in organizing and
protecting the Germans from the inroads being made among
them, it is more than probable that a majority of the German
and Swiss settlers would have come under the baneful in-
fluence of the spiritual lethargy known in German as Frei-
geisterey.

Of all the orthodox clergy then within the Province,
Stoever, more than any other, foresaw this danger, and
fortunately was prompt to act in the premises. It may be
said that at almost every cross-road, wherever there were
any number of Germans, Johann Caspar Stoever organized
an Evangelical Lutheran congregation, and started a
church-book for them ; upon the title of which is found
his autograph with the addition : " dermahligen Evan-
gelisch-Liitherischen Pfarrherrn daselbst.''''

A reference to his record of ministerial acts shows that
he organized congregations or ministered at the following

212 The German Sectarians of Pennsylvania.

places : Coventry, French Creek and Nantmill, in Chester
county ; Maxatawney, Oley, Manatany, Conewago, Falk-
ner Swamp (New Hanover), Trappe (New Providence),
Schifenthal, .Schuylkill Valley, Colebrookdale, Merion,
Wissahickon (on the Ridge), Skippack, Chestnut Hill,
Germantown, Hosensack, Perkiomen, Leacock, Earltown,
Lancaster, Cocalico, Tulpehocken, Macungie, Quitaphila
(Lebanon), Philadelphia and elsewhere.

Many of these congregations are still flotirishing churches,
whose members now point with justifiable pride to the fact
that their earliest records are in the peculiar and unmis-
takable handwriting of Johann Caspar Stoever.

The beginning of the third decade of the century was
evidently the critical period in the religious history of the
Province. The rapid strides made by some of the visionary
and unscrupulous agitators for a time threatened to drag
the German settlers into rationalism and spiritual anarchy.
The activity of the Lutheran and Reformed pastors, with
the shaping of the German Baptists (of which the Sab-
batarians may be called the strict Scriptural branch) into a
regular denomination of the Christian church, and the
closer organization of the Mennonites, turned what threat-
ened to be a tide of infidelity and once more brought the
Germans into regular paths of worship.

Another factor in this direction — one which is not to be
overlooked — is, that during these years (1730-1733) we
find the earliest traces of German Roman Catholic mis-
sionaries, who proved important agents in combating the
wave of indifference. They were evidently attracted by
the fact that, among the many German settlers who had
located here of late years, a considerable number were of
their faith, and now, owing to the total absence of any
services of their church and the intercourse with the various
Separatists were lapsing into a state of heterodoxy.

Thus it was that several priests itinerated through the

Catholic Missionaries.

213

Province and labored among the Germans of their faith,
scattered as they were, in the hope of gathering and keep
ing them steadfast in the traditions of their fathers. There
does not appear to be any evidence or record that these
missionaries made any attempt at proselyting, or that they
labored among any but their own faith.

Such was the spiritual condition among the Germans in
the Province at the time when Conrad Beissel resigned the
leadership of the Conestoga congregation, and took the
step which led to the establishment of the Mystic Com-
munity on the Cocalico.

Original tail piece from Kloster Type Font.

314 The German Sectarians of Pennsylvania.

Ws> xm Cotttrrtfacmr/

fptM: Sd^wencfftltts von (Dntng/lub^oberft

^NCIUTLT VOM OSIINO <

Anno ;ctati>j-

5VjE UCVl K.

» ER«nCH TPTFI D "WEiiK^Pcyr

Ptf KHVET SANFTirRyE V S VKST - TO 5CHAJDEr BW -DOca NlT^pGOT
E^^ISTGETROSTINALlE'NOir DERINBEHVEr VC? HILVN TOUT
VROBOt 5CH0>UE5TCKTI«:- \*DOTEI5nKT«tfTA£0»UnMM.ra

..*- c^ CHOTT^ -f, » car

Original in collectir

rORTRAIT OF CASPER SCHWKNCKFaLDT.

of Hon. S. W. Hennypaclcer.

CHAPTER XIV.
AN EVENTFUL YEAR.

N the latter months of the
year 1734 several inci-
dents are chronicled which
had an important bearing
on the Germans in the
Province. The most im-
portant one was the arrival
of the Schwenkfelders
during September and
October. These peaceful
Christians settled princi-
pally on the branches of
the Skippack and Perkio-
men.
Upon their first arrival in Pennsylvania they held a
" festival in grateful memory of all mercies and divine
favors manifested towards them by the Father of Mercies."
This commemorative festival has, since 1734, been annually
observed by their descendants. The arrival of these people
added another Christian sect to the numerous divisions of
the Germans in Pennsylvania.

When Beissel heard that they had come, he, with several
of the solitary brethren, made a pilgrimage to the region
north and east of the Cocalico, giving especial attention to
the Perkiomen country. His efforts among the Schwenk-
felders were, however, without effect, for the)- adhered
strictly to their faith.

One of these revival meetings was held at the house of

2i6 The German Sectarians of T'ennsylvania.

Leonard Heidt at Oley. His daughter Maria, a beautiful
young girl, just budding into womanhood, became so af-
fected by Beissel's preaching about the " spiritual solitary
life," that, when the evangelists left the house, she followed
them to the Cocalico and joined with other women living
on the east banks of the stream. This was the more
strange as she was betrothed to a young swain in the
neighborhood of her father's home. The day for her mar-
riage had been set and her Aiissteur (dower) already pre-
pared. She subsequently entered the Sisterhood, with-
standing all the appeals of her parents and fiance to return
to him and the world. She was also the first of that devout
band to change her temporal state for that of immortality.

In September of this year (1734) Michael Wohlfarth
made his usual pilgrimage to Philadelphia to harangue
the Quakers at their general meeting. He was accom-
panied by Jacob Eicher, a son of old Daniel Eicher. The
Friends, advised of their coming, refused to admit them ;
so nothing was left for the two pilgrims but to take their
usual station on the court-house steps and deliver their
testimony to the people as they came from the meeting.

The following notice of this incident appeared in the
next issue of Franklin's Pennsylvania Gazette :

" Yesterday' Morning Michael Wellfare, one of the Christian
Philosophers of Conestogoe, appeared iu full Market in the
Habit of a Pilgrim, his Hat of L,innen, his Beard at full Length,
and a long Staff in his Hand. He declared himself sent by
Almighty God, to denounce Vengeance against the Iniquity
and Wickedness of the Inhabitants of this City and Province,
without speedy Repentance. The Earnestness of his Discourse,
which continu'd near a quarter of an Hour; the Vehemence of
his Action, and the Importance of what he delivered, com-
manded the Attention of a Multitude of People. And when
he had finished, he went awa^^ unmolested."

The subject of Wohlfarth's discourse was " The zvisdom of

Death of Alexander Mack. 217

God crying and calling to the sons and daughters of men
for repentance.'''' This was published by Franklin some
three years later (January, 1736-37) together with some
additional " remarks on the present state of Christianity in
Pennsylvania.^'' It was sold at four pence. No copy of
this curious work is known to exist.

Another incident of the autumn of this year was the
strange death of Caspar Walter, one of the first members of
the Conestoga congregation. He was married and a house-
holder. The troubles of the congregation, after the resig-
nation of Beissel and his refusal to return, so affected this
devout brother that he sickened and died of a broken heart.
The Chronicon states that he was " an earnest housefather,
went out of time to eternity in deep sorrow of heart on
account of the sad schisms in Zion."

January, 31, 1735, a sad bereavement overtook
the German Baptist Brethren in America.
This was the death of Alexander Mack, the
organizer of the Schwarzenau branch of the
denomination. This patriarch of German Bap-
tists was born at Schriesheim in 1679; educated in the
Reformed faith, and was by profession a master miller.
He embraced the Baptist principles in 1708, came to
America in 1729, and acted as chief elder or bishop of the
Brethren until his death.

He lived in a log-house which stood in front of the
present meeting-house, and was used for the meetings of
the Brethren as well as a dwelling of the elder.

This house was built upon half an acre of ground in Van
Bebber township, donated August 4, 1731, by Peter Shoe-
maker to Johannes Pettikoffer, who is said to have procured
the necessary funds and material for building by asking
gifts therefor from the inhabitants. It was one of the
earliest houses built on that part of the highway from Ger-
mantown to North Wales. This little settlement became

Tlie German Sectarians of Pennsylvania.

known as Bebberstown after the original owner of the land.
Owing to the similarity of the name and the humble con-
dition of the German settlers in the little village, the place
in derision was soon corrupted into Beggarstown [Bettel-

Signature to Deed of Shoemaker to Peftikoffer.

hausen in German). The story, so oft told, that the name
was due to Pettikoffer soliciting funds and material towards
building his house is not warranted by the facts, as the
name Bebberhausen or Bebberstown appears prior to the
arrival of Pettikoffer.

Here in this humble habitation died the patriarch of the
great body of German Brethren now distributed over this
broad land as a denomination having over 100,000 com-
municant members, and enjoying the
respect of all Christian bodies.

Alexander Mack was buried in
what is known as the upper biirying-
ground of Germantown. A small
tomb-stone was placed over the body
in the centre of the grave bearing
tlie inscription :

Hier Ruhen \ die gebeine \ A. M.
I geboren i6jg. \ gestorbeti JJ35. \
Alt 56 Yahr.

Here the remains rested until the year 1894, wheu they
were carefully removed to the God's acre in the rear of the
Brethren church, where they now repose beside those of his

Preparations for the Funeral.

219

I The fiRsi MINISTER ." I

ANBOflCAMiER or THE
CHURCH Of "THE BRETHREN
IN THE YEAR l»08 .
BORN AT SCHRltSHtln " ;,
^ CERMANY. 1679. '

CA^i£ TO CERMANTOWN
1769. DIED 1735 . 1
:<REMbvED fROM
S'gURyiNCCRJjUSt^^

son, Alexander, and family. The inscription upon liis new
tombstone reads :

Alexander Mack Sr. \ the first minister | and organizer
of the I Church of " The Brethren^'' \ in the year iyo8 \
Born at Schriesheini \ Germany., i6yg. \ Came to German-
town I ij29.,died lyj^ \ Removed
from I Axe''s Burying Ground \
1894.

Let us now lift the veil of the
past for a few moments and pic-
ture to ourselves and the genera-
tions of the future the scenes en-
acted at the burial of this ven-
erable patriarch and warrior in
Christ.

No sooner had the soui taken |
its flight upon that bleak winter
night, than the Einlader or Ameiger (notifier) was sent
out towards Germantown, Ephrata, Coventry, Oley and the
Swamp. Wherever there were Brethren the}^ went from
house to house, advising them of the death of the patriarch
and inviting them to the funeral. This was a peculiar
custom in vogue among the Germans and existed down to
the early years of the present century.

Other brethren again took charge of the obsequies. The
schreiner (cabinet-maker) was sent for to measure for the
coffin. This was a shaped wooden box made of unpainted
cherry wood, as it was believed that the grave-worm could
easiest penetrate this wood, and thus the body would be
devoured most quickly. In making the cofifin great care
was taken that no shaving escaped. These, as well as all
particles of sawdust, were carefully gathered up and placed
in the bottom of the coffin, and then covered with a linen
cloth, upon which the body was placed. The reason for
this great care was the belief that, if any particle escaped,

220 The German Sectarians of Pennsylvania.

whatever house it blew into the next death would occur
therein in the near future. Then, when the coffin was
carried into the house of mourning, it was always brought
in head first, or else another funeral would soon follow.
Care was also taken to have the foot always towards the
door and the lid hidden from view behind the outer door.
There were two peculiarities about this coffin. Owing
to the prominence of the deceased, eight metal handles were
procured, a species of extravagance rarely indulged in by
the Germans of that early day. The other was that the
lid was a peaked one, giving the body ample room. The
ordinary coffin of that day had a flat lid, and was com-
monly known as a }iasenq?i etcher , from the fact that it
often flattened the nose of the deceased.

iREAT indeed was the company that assembled on the

^^^ day of the funeral ; the humble cabin in Bettel-

A ^K hausen^ wherein reposed the mortal remains of

^ H the patriarch, was much too small for the mul-

H H titude who had journeyed from all quarters over

^1 H the snow-capped hills to bear tribute to the charac-

^^^1 ter and pure life of the founder of the German

^vH Baptist Brethren in America. A man who was

^ H once in affluence, while in the Fatherland gave

H up his all for the cause, came to the wilds of

^f America for conscience sake, and here ended his

^ days in a cabin built for him with contributions

of the charitable.

Upon this occasion were gathered the Brethren from
Germantown, prominent among whom were Peter Becker,
Christopher Sauer, Heinrich Kalkglaser, Heinrich Pas-
torius and others, young and old. Then came the solitary
from the Cocalico, who, led by Bei.ssel, Wohlfarth and the
Eckerling brothers, all in their picturesque Pilgrim garb,
had walked the whole distance from Lancaster over the
frozen ground in silence and Indian file. There were

Burial by Torch-light. 221

brethren from Coventry and Chester county with Martin
Urner, who had but a short time before been consecrated
by the deceased as his successor and bishop of the denomi-
nation in Pennsylvania. There was also a deputation of
the Sabbatarian Brethren from the French creek. Lastly,
there came from the Ridge on the heights of the Wissa-
hickon those of the Pietists of the Kelpius Community
who still lived there as hermits. Among these recluses
were Conrad Matthai, Johann Gottfried Selig, Daniel Geiss-
ler, Christopher Witt, Andreas Bony and others ; all to
perform the last homage to the religious leader who now
reposed cold and inanimate in the lowly cabin by the
roadside.

The obsequies commenced, as was then the custom,
about noon with a funeral feast, of which gamon, cakes,
cheese and punch were important features. This was fol-
lowed by religious services, lasting until the sun had set,
and when darkness had fairly set in a cortege was formed.
First came flambeau-bearers ; then the carriers, four of
whom bore the coffin upon their shoulders ; then fol-
lowed the Wissahickon Brotherhood, chanting the De
Profundus alternately with the Ephrata contingent, who
sang a hymn specially composed for the occasion. The
rear was brought up by the relatives, friends and German-
town Brethren.

It was an impressive and weird sight as the cortege, with
its burden and flickering torches, filed with slow and
solemn step down the old North Wales road. A walk of
about a quarter of a mile brought them to a graveyard. It
was merely a small field, half an acre in extent, which was
divided from the road by a low stone wall and partly
fenced off from the other fields by a rail fence. This
ground was known as Der obere gemein Kirchhoff (the
upper common burying-ground), and was free to all resi-
dents who had contributed towards the wall and fence, or

222 The German Sectarians of Pennsylvania.

such respectable white residents as paid a certain sum for
opening the grave. The ground belonged to no particular
congregation, nor was it consecrated ground in the usual
sense of the word. When the procession arrived at the
grave the sight was an inspiring one, worth}' of the artist's
brush: — the hermits and brethren in their peculiar garb,
with uncovered heads and long flowing beards, chanting
their requiem ; the snow-covered ground ; the flickering
torches ; the cofiin upon its rude bier ; the black, yawning
grave, and the star-lit canopy above. As the mourners
surrounded the grave another dirge was sung while the
body was lowered into its resting-place. Three clods were
then thrown into the grave, a hollow sound reverberating
in the night air as they struck the coffin. This ceremony
was typical of the return of the body to dust, whence it
came. A number of Brethren then seized spades and
filled in the grave. When it was about half full the
torches were extinguished and thrown into the tomb and
the filling proceeded with. After this the company dis-
persed, and the body of Alexander Mack, founder of the
Dunker denomination in America, was left to repose in its
narrow cell until after a lapse of a century and a half, when
the remaining dust was tenderly removed to consecrated
ground in the rear of the church of which he was the
patriarch. Well may it be said that he now rests with his
own people.

j^iS wife was Anna Margretha Kling, who died
in Germany. He left four children, three sons
and one daughter, Alexander, Valentin, Johannes
and Elizabeth, all of whom became more or less
identified with the Ephrata Community. Val-
entin, his wife Maria [Hildebrand] and daughter, and the
sister, Elizabeth, ended their days therein. Alexander (b.
1712, baptized 1728), for a time Brother Timotheus [Theo-
philus], married Elizabeth Nice, was ordained by the

A Ne.zv Hymn-book. 223

Brethren at German town in 1749, and ended his days in
their service. Heinrich Klackglasser succeeded Alexander
Mack, the elder, as elder of the Germantown Brethren, but
the death of the patriarch so unsettled the members that
seventeen, both men and women, eventually joined the
Beisselianer.

At this period the hymn-book of the Ephrata congrega-
tion was again enlarged. For some reason this edition was
not printed upon a press, but laboriously executed during
the long winter nights in the cabins on the Cocalico with
the pen by the men and women who lived as solitary.
The title of this curious work is as follows :

Paradisische Nachls Tropffcn | Die sich in der Stille zu
Zioii als I ein Lieblicher Morgentaic \ uber die Kinder
Gottes I Ausgebreitet \ in \ Die Sonderheit | Denen zu de?i
fitssen Jes2t Sitzenden Kindern | Ihrer inwendigen erzveck-
iiiig und I IVahren herzens andacht \ als \ Ein rechle tind
G'dttliche Schulubung um | Die wahre und geheime, ja
im I Geist kier verborgen | legende \ Sittg-Kunst su lernen
I niitgetheilt | 7ind | ans licht gegeben | Im Jahr | iyj4.

The Paradisische Nachls Tropffen contains 136 pages,
viz., title one; text, consisting of 213 hymns, 132 pages;
register, two pages. An appendix of thirteen pages, con-
taining sixteen hymns, was afterwards added ; this was
paged separately, and bore the following heading :

Ein/altige-Gemiilhs betvegungen^ Welche aits der inweti-
digen \ Geistes-Stille in Wahrer-Hertzens Andachl heraus
I geslossen, und zum Tdglichen Ubung ge \ sangs weise in
reimen ge \ brachl.

Translation: [Simple commotions of the Spirit, emana-
ting from the secret spiritual quietude of true inward devo-
tion. Rendered hymn-like into rhymes for daily practice.]

Specimens of this book are exceedingly rare. Fac-simile
of both the Nachls Tropffen and the appendix are here re-
produced from the copy in the possession of the Historical
Society of Pennsylvania.

224 T^h^ German Sectarians of Pennsylvania.

(T^drScfie/tfiiie <4Sltis ^o^en

£ifK ret/ihimd^kilHffp S^uiu^un^ um
^rnfi/w J y B' 4

TITLB-PAGE TO BeISSEL'S MANUSCRIPT HYMN-BoOK OF 1734-

Original in collection of Historical Society of Pennsylvania.

Pennsylvania-German Chirography.

225

**w^ 1 li t i/ \ lix jhrrirrm. (>♦»'

FaC-SIMILS of the first page of BBISSBL'S MS. EiNFALTlGK Gemuths Bewegung.

226 The German Scctariaus of Pennsylvania.

The year 1735 opened with a great religious revival,
which assumed large proportions, extending to nearly all
the German settlements in the adjoining counties.

In addition to the accessions from Germantown subse-
quent to the death of Alexander Mack, all the converts
from Falkner Swamp came in a body to the Cocalico
during the first and second months of the year.

In the third month (May) Biessel organized a pilgrimage
to the Tulpehocken region, preaching a crusade against sin
and Satan with so great an effect, that a number of promi-
nent members of the Reformed congregation longed hence-
forth to live a spiritual life and woo the celestial Sophia.

d^^^

'A c, 6 , 7-' =z=:f=4

? T 1

<. i C I J

3=??

^ \ t\ ft

T=^=^

-fet-tf

m t ^'

^ ^ > i \-^

22E:

=f=^F=i^

T t ?

CI f.l/

3=£:

,: LI r i / zfc

^^s

A FRAGMENT OF EPHRATA MUSIC.

CHAPTER XV.
THE AWAKENING ON THE TULPEHOCKEN.

^^^^^^

F all the various movements
chronicled in connection
with the history of the
Ephrata Community none
is harder to explain than
the outcome of this revival
preached by Conrad Beissel
in the month of May, 1735.
We have here several
organized Lutheran and Re-
formed congregations, the
latter in charge of two pas-
tors, one of whom was ranked
among the most devout and learned theologians in the
Province. Educated in one of the best universities of
Europe, he was ordained to the ministry and for four years
faithfully served his charges. Of his church officers, there
was one of the clearest headed men in the Province, who
for years was consulted by both civil and military authori-
ties in times of need and danger, and at the same time was
the official Indian interpreter of the government. Yet both
of these men were so carried away by the arguments,
sophistry or eloquence of Conrad Beissel, that they, together
with several officers of the congregation, left their faith,
went to Ephrata and entered there as humble postulants,
and, with the exception of a single family, ended their days
in the Community.

228 77/1" German Seclariafis of Pennsyhmnia.

What these convincing arguments were it is difScult at
this late day even to surmise. The fact, however, remains
that we have a regularly ordained minister of the Reformed
faith leaving his church and following the footsteps of one
who but a few years before had been a humble, uneducated
and unknown journeyman baker ; but now as an evangelist
is spreading the Sabbatarian gospel, combined with mystic
theosophy.

In following the course of Conrad Beissel, from the time
he first settled on the Miihlbach, we are first of all struck by
his peculiarities, and then astonished beyond measure at the
wonderful power whereby he induced other people to imitate
them. He has been rather irreverently compared with the
Pied Piper of Hamelin, who tuned his pipes and a great
multitude followed him wherever he went. In these days
it is hard to understand how it was that when Beissel
established his hermitage in what was then a desolate
region, men and women came from distant parts to put
themselves under his direction. They voluntarily sub-
mitted to hardships, bearing burdens — themselves draw-
ing the plow — and sleeping at night on a rude bench with
a billet of wood for a pillow. Similar phenomena were
witnessed in the third quarter of the nineteenth century,
when Thomas Lake Harris, an ex-Baptist preacher, induced
an accomplished diplomatist, known in every capital of
Europe, to endure like privations at Brocton, N. Y.

Perhaps the best illustration of this strange infatuation

is instanced by the Tulpe- ^,w*Q yy^ ^ s

hocken awakening, which ^ v — J ^i yar^'y

forms the subject of this f^^^^^^^ /-^--tir^^T

chapter and introduces such V.— ^

important personages as Rev. Peter Miller and Conrad

Weiser.

Johann Peter Miller (Miiller), son of a Reformed minis-
ter, under the inspection of Kreis Kaiserslautern^ was born

A '■'■Dutch Probationer.'''' 229

early in the year 17 10, at Altzborn (Alsenborn) Oberamt
Kaiserslautern in the Palatinate. He studied at Heidel-
berg, and matriculated December 29, 1725, at the Univer-
sity while yet in his teens. In his twentieth year the young
deacon volunteered in response to the urgent calls for clergy
from Pennsylvania.

In the sinnmer of 1730 he floated down the Rhine to
Rotterdam, and embarked at that port for America on the
good ship Thistle., of Glasgow, Calvin Dunlap, master. He
arrived safely at Philadelphia, August 28, 1730, and took
the oath of allegiance on the following day.^

Almost immediately upon his arrival he applied for ordi-
nation to Rev. Jedediah Andrews, pastor of the First Pres-
byterian church in Philadelphia. After a personal exami-
nation that clergyman advised the candidate to apply to
the Sj'nod. That this advice was acted upon without
delay is shown by the following extract from the minutes
of that august body, and is dated just three weeks after his
arrival in this country :

"1730, 19th day [September], at seven o'clock a.m.
'■'■ Post precis sederunt qui supra.

" It is agreed by the Synod that Mr. John Peter Miller,
" a Dutch probationer lately come over, be left to the care
"of the Presbytery of Philadelphia to settle him in the
" work of the Ministry."

The subsequent proceedings were as follows : In accord-
ance with the above resolution the Presbytery appointed
three ministers to make the necessary examination of the
candidate for holy orders. The latter was now summoned
before them and questioned, at the close of which the com-
mittee note that they " do appoint him for part of his Tryals
" to make an Exegesis in latine on ye Question of Justifi-

^ Vide Penna. Archives, Second Series, vol. xvii, p. 21 ; also Hazard's
Register, vol. xvi, p. 254.

230 The German Sectarians of Pennsylvania.

O 2

o ".
o <
5 J

^ i

Ordination of Peter Miller. 231

" cation, and Yt he prepare a Sermon to be delivered before
them."^'

A week or so later (October 13, 1730)^* the parties again
met, as shown by anoti'iWJr minute, where the candidate
" came under Tryals, and after a previous Test of his
" ability in Prayer, Examining him in the Languages, he
"read his sermon and Exegesis on ye Justification and
" Various suitable questions on ye Arts and Sciences,
" officially \sic'\ Theology and out of Scripture."

So well did the young probationer acquit himself that
Rev. Jedediah Andrews, writing to Rev. Thomas Prince,
at Boston, 8th month, 14, 1730, says: "He is an extra-
ordinary person for sense and learning. We gave him a
question to discuss about justification, and he has answered
it, in a whole sheet of paper, in a very notable manner.
His name is John Peter Miller, and he speaks Latin as we
do our vernacular tongue."^'

The old manuscript further tells us that the candidate,
" having preached a popular sermon on ye day and ye place
appointed, and now having delivered his Exegesis upon ye
question of Justification, to our satisfaction, ye Presbytery
did license him as a Candidate of the sacred ministry to
preach the Gospel where Providence may give him
opportunity and call."™

The young candidate now, after his " Tryals " were
passed, expected that his ordination would take place dur-
ing the week following. In this, however, he was doomed
to disappointment, as, for some reason, the service was de-
layed, and did not take place until after the twentieth of
November.^'

" Vide unpublished manuscript minutes of the Philadelphia Presby-
tery, case of Charles Tennant and others of the same period.

" Date from Boehm's report to Amsterdam Synod, November, 1730.

" Hazard's Register, vol. xv, p. 201.

™ Vide foot-note 67.

" Boehm: reports to .\msterdam Synod.

232 The German Sectarians of Pennsylvania.

•HEN, finally, arrangements were completed,
Peter Miller was ordained in the old Button-
wood meeting-house, as the Presbyterian
church was called, which then stood at the
south-east corner of Market street and Bank
alley, the officiating ministers being Rev.
Jedediah Andrews, Rev. William Tennant
and Rev. John Boyd."
From the day of his arrival the young minister
officiated among the Germans in Philadelphia and German-
town, and to such of the Reformed in the Skippack valley
as refused to accept the ministrations of Johaun Philip
Boehm, and promised to supply them until the return of
Rev. George Michael Weiss,"' who had gone to Germany in
in May, 1730, for the purpose of collecting funds for the
struggling congregations in Pennsylvania.

From this intercourse with the Skippack congregation
Miller came into conflict with Boehm, and disputed the
latter's right to exercise ministerial functions because of
his lack of any regular ordination. Some of this corres-
pondence is said to be still in existence. Upon the other
hand, Boehm seems to have doubted Miller's orthodoxy
and cautioned his people against the new arrival.

Rev. Peter Miller is described as being a man of good
stature, with a kindly face and friendly manner. He was
open-hearted toward those to whom he took a liking, and
was modest and genial, upon which account strangers
always tried to get an introduction to him and sought his
society.'*

He was a man of much learning and had a good theologi-
cal training. His disposition, in addition to the simplicity
and kindness of his character, was open, affable, familiar,

" Vide Hazard's Register, vol. xvi, p. 254.
" Boehm's reports to Amsterdam Synod.
" Vide Acrelius; New Sweden, p. 374.

The Organizing of Congregations. 233

easy of access and agreeable in conversation. A British
officer, who visited Ephrata after the Revolution, describes
Peter Miller as " a judicious, sensible, intelligent man : he
'' had none of that stiffness which might naturally have
" been expected from his retired manner of life, but seemed
"easy, cheerful, and exceedingly desirous to render us
" every information in his power." "

Almost immediately after his ordination Peter Miller
visited the scattered congregations in the Province, and
was called upon to take regular charge of the Tulpehocken

Tno^i fywniMi J*njtnd

SIGNATURE TO A LETTER WRITTEN TO BENJAMIN

Original in American Philosophical Society.

church, together with the union congregation of Lutheran
and Reformed, which had been formed by the Germans
living in the valley of the Cocalico and the Bucherthal.
This congregation was known as Die Evangelische Ge-
meinde an der Gogallico (the evangelical congregation on
the Cocalico). Both of these charges — viz., the Tulpe-
hocken and the Cocalico — were organized into congrega-
tions by Johann Philip Boehm, a devout schoolmaster of
the Reformed faith, as early as October, 1727, the Tulpe-
hocken church having thirty-two communicants and the
Cocalico congregation thirty-nine communicants on their
list,^'^ while the same service was done for the Lutherans a

'■'■ Edinburgh Magazine; also American Museum, Vol. vi, pp. 35-40.
" Boehm's Report to the Synod of Holland. Unfortunately the names
of these communicants were not given.

234 "^^^^ German Sectarians of Pennsylvania.

year or two later by Rev. Caspar Stover. When Johann
Miller came into this territor)- Boehm strenuously objected
to his invading his field of labor. His protests proved
without avail, as they had two years previously, when
George Michael Weiss had taken the congregation away
from Boehm. This action of IMiller opened up the old
feud," which, however, ended in the discomfiture of Boehm,
and the new-comer was installed in the circuit" consisting
of the following congregations : Tulpehocken, Cocalico
(Muddy Creek), Weisseichenland (White Oak)"^ and Lan-
caster city. This circuit was then known as the Cones-
toga Churches.*'

It must be rembered that the Tulpehocken region, as
well as the upper end of the Conestoga valley, was settled
almost entirely by Germans of the Lutheran and Reformed
faiths.

ENTION has been made of the Evangelical
congregation on the Cocalico. When it
was determined to build a church for their
uses a site was selected about six and a half
miles northeast of Ephrata, and a log church
was raised on a commanding knoll in what is now Breck-
nock township, beyond the Bucherthal. This congrega-
tion, in church annals, is known as the ]\Iuddy Creek
{Moden creek^ Mode crik, etc.) church, and is still a union
church where Lutherans and Reformed worship upon alter-
nate Sundays. The Lutheran pastor at present writing
(May, 1899) is Rev. G. B. Welder ; the Reformed minister
is Rev. S. Schweitzer.

The old record book of this congregation, like nearly all

" Boehm: Reports, November 5, 1730.

" There were seven churches in the Conestoga circuit; the other three
were kuown as Quittaphilla (Berg-kirch), Swatara and Donegal; these
were served by Mr. Conrad Templemann.

" In Penn township, Lancaster county.

"" Boehm: Reports, February 13, 1733.

The Reformed Congregation "■Cocalico?'' 235

the early Lutheran church registers in Eastern Pennsyl-
vania, was started by Pastor Johann Casper Stover. The
title-page, in his peculiar chirography, bears the date of
1733, and sets forth that this "Church book and Protocol
for the Evangelical Lutheran congregation on the Cocalico"
was started by him, and that the early records were partly
extracted and copied by him from other books and then
continued by him. A fac-simile of this title-page appears
upon the following page. It is in this register that we find
the earliest evidences of Rev. Peter Miller's parochial acts.
Thus, upon the first page, under date of January 20, 1730
(O. S.), we find that he baptized a daughter of George
Wendel Biigle. This entry further shows that soon after
his ordination the young pastor itinerated in the rural
districts. Another entry, dated February, 1733, notes the
baptism of a daughter of Leonhardt Miiller.

The same folio notes acts performed b)' Rev. Johann
Caspar Stover, Rev. Johann Christian Schultz and school-
master Zartmann. A reduced fac-simile of this interesting
folio is shown on page 237.

As the Reformed element increased in the vicinity a new
congregation was formed "' within the valley of the Cones-
toga, and had its place of worship about a mile and a
quarter southeast of the Ephrata settlement.*" The church
became known as the Reformirte Gemeinde Cocallico m
Conestoken^ and is still a flourishing congregation within

" The earliest entry in its register is the baptism of Henry Kaftroth,
son of Gerhard Kattroth and his wife Mary, baptized December 7, 1738,
and their daughter, Mary Elizabeth, baptized October 4, 1740.

"'- The present church is a building of unhewn stone. It stands, as it
were, in the midst of the old God's acre. It was erected in the year 1817,
supplanting the first church. This primitive building was a log structure
with a dirt floor. The material of the old building was purchased by a
man named Fasnacht, who carted it to about one mile east of Greenville
and converted it into a dwelling house, for which purpose it is still used.
— Rev. D. C. Tobias, History of Bethany Charge.

*^ Title from the old Kirchen Protocoll.

236 The German Sectarians of Pennsylvania.

yfU^

TITLE-PAGE OF THE COCAUCO (MUDDY CREEK) CHURCH REGISTER.

An Old Church Register.

237

'j^Tr"« A-^'-'

FAC-SIMILE OF COCALICO (MUDDV CREKK) CHURCH RKGISTER SHOWING EARLIEST
PAROCHIAL ACTS OF RKV. P.ETER MILLER

238 The German Sectarians of Pennsyh'ania.

the bounds of Ephrata borough, under the name of Bethany
church.*^

This congregation and church were established several
years after the building of the Muddy-creek church. The
movement was stimulated by the fear that the religious
enthusiasm manifested in the valley would tend to lead
more of the Germans of the Reformed faith into the fold
of the Beisselianer. This congregation was always a strictly
Reformed church ; it was never what was known as a union
church.

Rev. Peter Miller ministered to this congregation in
addition to his charges at Tulpehocken, Muddy-creek,
White Oak and Lancaster. His name appears among the
list of early pastors who served the congregation, and from
some of these entries we should infer that he occasionally
preached for them even long after he entered the Ephrata
community, for the entries read : " Peter Miller Jaibetz"
(Jabez), the latter being his monastic name as prior."'

These congregations, together with several others within
that part of the old county of Lancaster, were evidently
served with fidelity by the young pastor until his strange
conversion to the Sabbatarian doctrine as advanced by
Conrad Beissel. It was while the young pastor was itiner-
ating among the people of his faith that Beissel's attention
was first drawn to him.

Pastor Miller, who is said to have shown a leaning
towards the Separatist movement before he left Germany,
and he naturally became interested in the activity of Beissel,
who had settled, as it were, within the bounds of one of his
parishes. The study of the situation by these two religious
leaders — one impetuous, the other of a retiring disposition

** The corporate name of the church, under the present charter granted
November 21, 1861, is "The German Reformed Bethany Church of Eph-
rata township."

"^ Extract from records, through kindness of Rev. J. C. Hiillhorst,
pastor.

Brother Lamech^s Account. 239

— must have been a mutual one, each from his own stand-
point. The sequel of our story discloses the victor.

According to Brother Lamech, " the Superintendent
" [Beissel] after he had heard that two young preachers
" had come into the country, who stood in good repute as
" to their character, and also thought well of his work,
" aware of his own inability, in view of the important
" work before him, thought in his foolishness \_AlberHkeit'\
" that his work would be better carried out if God would
" provide one of these young preachers for him, for which
"also he often bowed his knees before God. This led to
" important matters. For the Superintendent soon after
" found occasion to make a visit to Tulpehocken with
"several of his disciples, where he was received by the
" teacher and elders with the consideration due to him as
"an ambassador of God ; while on his return the teacher
"and C[onrad] W[eiser] an elder accompanied him over
"the mountain for six miles. The result of their visit to
" Tulpehocken was that the teacher, the elders, and several
"others withdrew from the church; whereupon a vener-
" able Pietist, by the name of Caspar Leibbecker [Leut-
" becker], took the teacher's place in the church."

Of Conrad Weiser the Chronicon states that he was " a
man who had received from God remarkable natural gifts
and sound judgment, and therefore carried great weight
with him into whatever sphere he might turn, whether
that of nature or of the church. He was the teacher's
[Rev. Peter Miller's] main stay, for they were on intimate
terms together, which death itself did not destroy."

In the meantime Conrad Weiser again visited the Super-
intendent in his solitude in the settlement. According to
the records, " during this visit he was so enmeshed by the
Philadelphian ' little strength ' that wisdom finally drew
him into her net." The allusion here made refers to the
eighth verse of the third chapter of Revelation.

240 The German Sectarians of Pennsvlz'ania.

The result of this conference was that before the month
of May was over Beissel went again to the Tnlpehocken,
and with Weiser's aid removed all remaining objections as
to re-baptism from the minds of the clergyman and others of
his flock. The culmination was reached upon the last Sab-
bath in the month of May. It was a beautiful spring day ;
all nature was clad in its pristine verdure and seemed to smile
ablessing on the sacred rite which was enacted in the valley.

Local tradition mentions both the Tnlpehocken and Mill
Run ^ as the scene of this remarkable ceremony, where the
pastor, schoolmaster, three elders with their families, and
several members of a Reformed church voluntarily entered
a Sectarian body.

The pastor, Rev. Peter Miller, has left the following ex-
planation of what was perhaps the most important step in
his long life :

" Having officiated among the Germans several years, I
" quitted the ministry and returned to a private life. About
"that time our small state [the Ephrata Community] was
" in its infancy : I never had any inclination to join with it,
" because of the contemjiit and reproach which lay on the
" same ; but my inward conductor brought me to that criti-
" cal dilemma, either to be a member of this new institution,
"or consent to my own damnation, and so I was forced to
" chose the first. We were incorporated with said congre-
"gation in May, 1735, by holy baptism. When we were
" conducted to the water, I did not much differ from a poor
" criminal under sentence of death. However, the Lord
" our God did strengthen me, when I came into the water ;
"and then I, in a solemn manner, renounced my life with
" all its prerogatives without reservation, and I found by
" experience in subsequent times that all this was put into
" the divine records ; for God never failed in his promise
"to assist me in time of need."

' Mill Run, a tributary to Tulpehocken creek, in Lebanon county.

Recall of BocJim. 241

HAT this hejira caused considerable tumult in
the infant communities in the Tulpehocken
valley, as well as at Muddy Creek and the Con-
estoga country, may well be imagined, and much
feeling was engendered against the seceders.
Some laid the delusion of their pastor and church officers
to witchcraft and sorcery upon the part of the Beisselianer;
others went still further, and suggested demonology or the
direct intervention of the Evil One. The most cool-headed
of the Reformed congregations who had remained steadfast
proposed civil prosecution against the Sabbatarians for
hetrodoxy and for invading their territory.

In this effort they were seconded by the members of the
Cocalico [Bethania ?] and Muddy Creek congregations, who
had also lost their pastor by Miller's defection. No local
magistrate, however, could be found to take action, as all
charges apparently fell as soon as it was learned that Con-
rad Weiser, the official Indian interpreter, was a leader
among the seceders.

The faithful members of the Reformed congregation
forthwith sent for Pastor Boehm to take charge again of
the churches abandoned by Miller, congregations which he
had founded. Upon receiving the message of Miller's de-
fection, Boehm immediately returned to his old charges
and held his first service at Muddy Creek church on May

II, 1735-

Boehm, in his reports of this period to the Amsterdam
Synod, writes : *'

" " Und hat dieser Miller Tulpehocken an selbiger Zeit (1730) an sich
gezogen, fiir welchen falschen Geist ich sie ofters gawarnet. Sie blieben
aber, als verfurte einfaltige Menschen an ihn hangen. Bis endlich der
betrug wofiir ich sie forthin so getraulich gewarnet an den Tag gekoni-
men, und dieser Miller zu der wiisten siebentager Tumpler Secten offent-
lich iibergegangen ist, und sich zu Canestoka in monat April, 1735, hat
Tumpeltaufen lassen, und hat bei zehn Familien Reformirt und Lutherisch
aus der Gemeinde Tulpehocken mit sich genomen, die thaten wie er. "

242 The Gcrniai! Src/ariaiis of Pcunsylvanin.

"And this Miller at the same time (1730) drew [the]
Tiilpehocken [church] to himself, against whose false
spirit I frequently warned them ; but they continued to
adhere to him like misguided silly people.

" Finally, the fraud against which I warned them so
honestly and continuously has come to light, and this
Miller publicly went over to the dissolute Seventh-day
Tumpler sect and had himself baptized Tumplerwise in
the Canestoka, in the month of April, 1735. He took out
ten families, Reformed and Lutheran, from the Tulpehocken
congregation, who did as he did."

That IMiller's conversion to the Sabbatarian fold was not
a matter of sudden impulse would be inferred from another
of Boehm's reports, dated October 18, 1734."*' He there
states :

"About two }ears ago*^" he [Miller] together with one of
his elders, whom he had installed at Goschenhoppen, went
into the house of one of the Seventh-day Tumplers, where
they were received as brothers and permitted the host to
wash their feet. And this," adds Boehm, "is the truth."

The most curious incident connected with the Tulpe-
hocken revival took place a day or two after the immersion
of the converts. It was an act which stands unique in our
Pennsylvania church history. This was nothing more or
less than a solemn auto-da-fe, held within our grand Penn-
sylvania-German county of Lebanon. Nothing could be
more foreign to our thoughts, and yet such is the fact. Who
the Inquisitor-General was upon this occasion tradition fails
to record. Conrad Weiser, however, appears to have been
the chief familiar, while his assistants with torch and forks

"* Ungefahr vor zwei jahr ist er mit einen seinen Eldesten, den er in
der Gemeinde zu Goschenhoppen eingesetzt hat in ein haus von einen
siebentager Tumpler gegangen, und sie liesen sich als Eriider griissen,
und von ihn die fiisse waschen, und dass ist die Wahrheit.

"' 1732.

An Auto-da-fe in Pcunsvlvanin.

243

(mist-gabehi) were made up of plain every-day German sett-
lers of the beautiful Tulpehocken. It is true there was no
human victim with San Benito and Carosa ; but the scheit-
crhaufen burned just as brightly and was fed bj' the same
fuel as if it had been in Seville under a Torquemada of
days gone by-

The scene was in front of Godfrey Fiedler's house,"" and
was brought about as follows : After the baptism of the
converts, it was proposed to destroy, as heretical, all devo-
tional literature of the old faith which was not in accord

Sfugfpurg^ aiinoiyTc. ffatclb.V.

kai/cnD oxa tmn Orlgindl ktOn j^^urfilrpai

Soillff n vne ISrantatn™ luatiit lift.

III.

s>ifap«/a«djt(/5B<fv

aiI<iiC{n(I(n jurkjloiMgtn »vAt\it xx* vngu
f^<wtd y rfnimH aufliiii<a>iiipiorfflcfl(t<B.
Cum priv!Ic|>!u;«xoiucofle BrinAliiiTgicfc

IM Skift nut {toDmdjrn iliiictci/

^ixtn 3ol)nnn atnbi^/

99<ti 0n(Tflf < e< u m Ujl < u P(itfnrt M Sfirflnu^iufl

©(Imtlldx ©nftr»d)< ^iim

^^ 2>om2Bol)rm

^friiUnffiiifl/

Vilftmft 8u(k/ bftllcdjrr Wra iiitb bit ub«t bi« ©ih*t
ont nxUiitm (Blaubni / oud) bflligtm bin int iSanM

t»t mbtfn gMbtm SteiflaL. . .

nidii<U<iamit ic7Brt'ilBWi«<b<«ni/ai««iiff«om/le»«»'
Ub4 btt Anion. 006 ntAigm JUffflnsi

am RbCBll4ni eiaiMhn aab mto CtfUnnit/
inA (igrc S(4tcd)th|<l)ni Sudtinins era 388. Jriign

CU« ka

^atabteS-edrtltin/

Uii>»imOTWonlwii9t(9ifkni/ wtniitttl(l Bfll^Ui.i

Oiffldi/ mav* ctnun toM* (Mnw

with the new departure. To accomplish this act of tem-
porary aberration, all the German devotional books in pos-
session of the various families were gathered and taken to
Fiedler's house, and among them were a number, if not all,
from Peter Miller's little library.

It appears that upon the appointed day, Peter Miller,
Conrad Weiser and others assembled at this lowly cabin,
and there solemnly condemned the books and ordered
them to be burned upon the scheiterhaufe^i. These libri

, *' At or near Womelsdorf.

244 T^"' ' '<'i'»'<Ti Sit/ariaiis of I'tiinsylvania.

herelici consisted of the Heidelberg Catechism ; Luther's
Catechism, both the larger and smaller ; the Psalter, and
a number of time-honored devotional books which for ages
had been held sacred in the Fatherland.

Among the proscribed books was a copy of Arndt's Para-
dies G'artlein^ a noted German devotional book." This, ac-
cording to the belief of the peasantry, was protected by
divine interposition from both fire and flood. Many cases

are quoted in print, as well as in

t.,«BM<M.3rn ^^^j tradition, of the miraculous

Sicrrn Sobann arnJtS/ . . , . . , ,

ak«. »M . en<t<»Mn< M aMoan preservation of this book; and

anmuttscS some persons present objected to

^nrrt?^iS'^nrf frill ^^ ^^'"^ included, as the Lord
^UlUVH'-^S^UilHIH ^ould not allow it to be con-

ffbtiftlt^n'sugenicn/ ^"'"^^- '^^^^ ^^^'^^' however,

6oi«i overruled, and our Paradies Gdrt-

Sut((» anM(6hg( unS gtiftrcittK 0<6ett lein was thrown with the others

c<»tk»b«ta«n,c«M«M*MtM to be destroyed. A heap of dry

"""^ brush was prepared in front of

oawviMlftlMe— m Fiedler's house, all ready to ignite

°* when the proper time arrived for

it to feed upon the sacred literature.

It was a strange procession that filed out of the humble
cabin of Godfrey Fiedler, headed as it was by the late pastor
and chief elder of the Tulpehocken congregation. Next
followed the Schubneister^ carrying an armful of the con-
demned books, as did others of the participants. When
they arrived at the improvised pyre the kindlings were lit
and the dry brush was soon ablaze. At the proper moment
the various books were solemly consigned to the flames by
Weiser, the schoolmaster and others, with the invocation :
" Thus perish all priestcraft."

When the fire had died down the ashes were scattered to

" For a description of this book see German Pietists, pp. 3, 4.

A Miraculous Preservation. 245

the four winds, and the party, who now considered them-
selves entirely cut off from the faith of their forefathers,
returned to the cabin. Thus ended the first solemn auto-
da-fe in Pennsylvania of which we have any record. That
it was not the last one will appear in the course of our story.

In connection with this burning of the devotional books,
there is yet another tradition which relates to the copy of
Paradies Gartlein. On the morning after the ceremony,
it is said that a member of Fiedler's family passing the ash-
heap and partly consumed boughs saw a square block among
the embers. On picking it up it proved to be the identical
Paradies Gartlein thrown into the pyre on the day before,
and which had been under discussion before the ceremony.

There it was, unscathed, while all others were consumed.
It is true it was charred on the edges ; the leather cover was
shrivelled and black, and the clasps almost burned to a crisp ;
yet they held the leaves together, and not a page of the print
was destroyed. It was but another instance of the miracu-
lous preservation of this remarkable prayer-book.

When this fact became noised about the country, the
simple-minded settlers at once attributed its preservation
to Divine interposition, and it was soon quoted with the
other remarkable instances of preservation from fire and
flood — ^tales which were prevalent in the Fatherland.

Be this as it may, the book was evidently clasped when
thrown into the blazing heap, and by some means it fell
short or was diverted, so that instead of falling into the
vortex of the fire, it fell among the embers forming the
outer circle of the pyre, and was thus saved from destruc-
tion. Among the peasantry, however, the miracle story
was believed, and the demand for the book in after years
became so great that an American edition was printed b}'
Christopher Saner. For some reason the Germantown
printer was never able to imnnme his output from fire and
flood, as was claimed for the German edition.

246 T7ic German Sectarians of Pennsylvania.

As the reports of the Tulpehocken awakening, with the
defection of so many prominent churchmen and the destruc-
tion of the devotional literature spread over the countrj-, they
aroused the greatest indignation among the clergy of the dif-
erent denominations. Several highly colored accounts of
the occurrence were sent to Germany, where cert '.in pastorals
were issued, warning candidates who contemplated emigra-
tion against going to this country: a policy both short-sighted
and erroneous, as it was just the want of such regular clergy
that led to the peculiar condition in Pennsylvania.

Letters were also written to various pastors in the Prov-
ince not to concern themselves about the matter, as it was
only a Strohfeuer. At the same time the fear was expressed
in Germany of a possible introduction into Pennsylvania
of the Ellerian heresy {die Ellerianischen Secte zn Rons-
dorffim Herzagthiim Berg). How groundless this fear was
is shown by the fact that no trace of this sect appears in
the history of our State.

FEW weeks after the auto-da-fi., Beis-
sel made another visit to Tulpehocken,
with the intention of forming the con-
verts into a new congregation, with
Peter Miller as elder. When this pro.
position was made to Miller, he re-
quested a night's time for reflection and prayer. On the
next morning he declined the offer and made the announce-
ment that he intended to withdraw into the solitude and
live the life of a religious ascetic. This determination of
the late pastor was evidently to Beissel's liking, and Michael
Wohlfarth was at once appointed as teacher or elder of the
congregation. We will here leave the congregation for a
while and follow the course of the late incumbent.

Peter Miller selected as a place for his voluntary retire,
raent a secluded spot on Mill Run, a tributary of the Tulpe-
hocken. As nearly as can be judged at the present time

Peter the Hermit. 247

it was either at or near what is now known as Illig's Mill,
and it may be that the spot still known as Bunker's Spring
designates the place where the Tulpehocken Brethren were
immersed.

The chosen situation was an ideal one. The valley of
Mill Run, the Milhlbach of Lebanon county, is a romantic
dale within the Lebanon valley. The little stream, clear,
cold and sparkling as it courses, now turns burr after burr.
Every way one looks romantic bits of scenery meet the eye.
A century and a half ago this was yet a primitive wilder-
ness. No sound but the purling stream and the plaintive
note of the feathered songster broke the silence, while the
balsam fir and sweet-scented shrubbery filled the air with
heavy perfume. Such was the spot selected by the pious
recluse for his probation and retirement. A cabin was
quickly built for him chiefly by his own labor. Aided as
he was by the other converts, he soon cleared and planted
a piece of ground as well as a number of fruit-trees in the
coming fall. Here Peter Miller, who now became known
as " Peter the Hermit," lived during the summer and fall of
1735. In November he joined the Society on the Cocalico,
which was then being organized into a monastic community.
In his own account of this period of his life he says :

"At that time (May, 1735) the solitary brethren and
sisters lived dispersed in the wilderness of Canestogues,
each for himself, as hermits ; and I, following that same
way, did set up my hermitage in Dulpehakin at the foot of
a mountain on a limpid spring. The house is still (De-
cember 5, 1790) extant there, with an old orchard. There
did I lay the foundation of solitary life, but the melancholy
temptations which did trouble me every day did prognos-
ticate to me misery and afflictions. However, I had not
lived there half a year when a great change happened ; for
a camp was laid out for all solitary persons at the very spot
where now Ephrata stands, and where at that time the

248 The German Scclarians of Pennsylvania.

president [Beissel] lived with some hermits. And now,
when all hermits were called in, I also quitted my solitude
and exchanged the same for a monastic life, which was
judged to be more subservient to sanctification than the
life of a hermit, where many, under a pretence of holiness,
did nothing but nourish their own selfishness. For, as the
brethren now received their prior, and the sisters their
matron, we were by necessity compelled to learn obedience,
and to be refractory was judged a crime little inferior to
high treason."

While the devout recluse in his cabin on Mill Run was
communing in solitude with God and nature, matters were
not running smoothly with the new congregation on the
Tulpehocken. Michael Wohlfarth failed to prove himself
an acceptable teacher ; his violent way of exhorting, with
his austere manners, did not suit Weiser and his fellow-
members. Consequently he was soon recalled, as Lamech
states, " in shame and disgrace." He was at once succeeded
by Emanuel Eckerling, who could preach by the hour.
He, too, proved unacceptable to the congregation. Where
Wohlfarth was aggressive and violent, his successor proved
too prosy and suave. So, ere the summer was over, we
again find the congregation without any teacher. The
outcome may explain the cause for opposition to the two
evangelists sent to preside over the congregation by Conrad
Beissel.

After the retirement of Emanuel Eckerling, Conrad
Weiser assumed the priestly role and installed himself as
teacher of the congregation. Weiser and Beissel at this
time were in full accord. He assumed the pilgrim garb,
grew a full beard, and mortified his flesh so that even his
former associates failed to recognize him. While these
events were happening in the Tulpehocken region, a vital
change was working on the Cocalico. Accessions were
coming to the settlement from various quarters. No less

Bttilding of Kedar. 249

than seventeen members of the Germantown Dunkers
eventually came to the Cocalico after the death of Patriarch
Mack and joined the Community. Among these persons
were three children of the dead patriarch : Alexander, Val-
entine and Elizabeth. Others came from Falkner Swamp,
Oley and elsewhere. Thus the settlement assumed quite
large proportions, with no cabin or house in the vicinity
large enough to accommodate the congregation for worship.
With the increase of membership it was evident that some
other system of worship had to be devised, as the little habi-
tations on the Cocalico were all too small to hold a general
meeting. The largest structure then within the bounds of
the Lager was a cabin built against the hillside. This was
known as the Berghaus^ and on account of its roominess
was the favorite place for holding the love-feasts and meet-
ings. But even this now failed to accommodate the people.

To overcome these difficulties it was resolved to erect a
large building for religious and devotional purposes. A
commencement was made in July, 1 735, and so rapidly was
the work prosecuted by the united eiTorts of the brethren,
both solitary and householders, who willingly contributed
their share, that by fall a fine structure was ready for occu-
pation. This house, known to us as Kedar^'^ and erected to
God's glory, contained besides the hall for meetings large
halls furnished for holding the agapae or love-feasts. In
addition there were also a number of small rooms or kam-
mern^ intended for the solitary, after the manner of the
primitive Greek church.

Before this house was entirely finished the Tulpehocken
brethren, with Miller and Weiser at their head, came to the
settlement. Among this party were five families or house-
holds. The names of three are : Peter Klopf, Conrad Weiser
and Hans Michael Miller. In addition there were several

'' In an old MSS. Kedar das haiis der traiirigkeit, i. e., the house of
sorrowfulness.

250 The German Sectarians of Pennsylvania.

single men and women who kept to the solitary state. Of
the former, Peter Miller, Jemini and another brother, sup-
posed to be Rufinus, have been identified. Of the women,
several joined the Sisterhood, but only one remained stead-
fast. This was sister Thecla,"^ daughter of Peter Klopf."
Henceforth the Tulpehocken converts became an integral
part of the community on the Cocalico.

Before passing this episode, so pertinent to the Ephrata
movement as it was to the Reformed church, it may be
well to state that the members of the local Cocalico (Betha-
nia) congregation never forgave Peter Miller for his defec-
tion. No opportunity was neglected, either in public or
private, to show their disapprobation of the Prior's course ;
and it was a common occurrence for them, when any of the
church officers or members met the devout Prior in road or
field, to express their contempt by spitting before or upon
him. A local family tradition of one of these Reformed
householders states that, upon such occasions, the Prior
would never resent the insult, but, merely crossing his
hands over his bosom, would utter a short prayer or bless-
ing for his tormentors.

No one could have shown more of a true Christian spirit
under such trying circumstances than did Peter Miller. No
matter how persistent his tormentor, if at an}' time the latter
got into any trouble no one was more ready to extend a
helping hand than this same meek enthusiast, Johann Peter
Miller.

The same resentful spirit, only in a somewhat less degree,
was evinced toward Conrad Weiser, and whenever an oppor-
tunity offered, neither the Conestoga nor the Tulpehocken
people hesitated to give vent to their disapproval, — a course
in which the aggressors did not always go unpunished,- — -as
their opponent lacked the meekness of the Prior, and was

" Died October 6, 1748.
" Died, 1753.

A Pointed Repartee. 251

apt to resent any attempt at insult. An interesting illus-
tration of this is given in a story current early in the present
century among the older people. It was that upon a cer-
tain occasion, shortly after Weiser had left the Kloster to
accept the commission offered him by Governor Thomas,
he was riding over the old Bergstrasse towards Downing's
Mill, and when near the Reading road he met the Reformed
pastor of the Cocalico (Bethania) congregation riding upon
a horse, Weiser, thinking it a good opportunity to repay
the dominie for some previous insults, accosted him with
the greeting that he (the pastor) evidently thought himself
above the Lord whom he professed to serve. The dominie
asked for an explanation. Weiser's answer was that where
an ass was good enough for the Saviour it should be good
enough for him. The quick-witted dominie replied, that
he knew perfectly well that that was true ; but as the Gov-
ernor had appointed all the asses as justices he was forced
to ride upon a horse.

TAIL-PIECE FROM KLOSTER FONT.

CHAPTER XVI.
KEDAR.

S the new house of worship
neared completion the vari-
ous Solitary of both sexes,
who had dwelt as settlers
scattered through the coun-
try, gradually moved to the
settlement. After the arri-
val of the Tulpehocken
Brethren, four — Peter Mil-
ler, Johann Heinrich Kalck-
glaser, and the two Ecker-
lings, Israel and Gabriel — as
the most important in the
Community were quartered in the Bergkaus.

Kedar, the new house of worship, was of a peculiar
construction, different from anything then existing in the
New World. The material was of wood, the interstices
between the frame-work and floor joists were filled in with
wet clay and cut grass, and the sides were then coated with
a thin layer of lime. This filling was a peculiarity of all
the larger Ephrata structures, and made a house warm in
winter and cool in summer, as well as impervious to vermin.
The structure was of three stories, of which the middle
one was the chief. This contained the Saal or meeting-
room, besides the rooms necessary for holding the Agapse
or love-feasts. The upper story, as well as the ground-
floor, was divided off into small rooms or kanimerv for the
Solitary.

Even before Kedar was finished, iiac/it-mctten were insti-
tuted by the Solitary of the settlement. These gatherings

An Exciting Experience. 253

were religious watch-meetings held every day at midnight,
as at that hour the great Judge was expected. At first they
lasted four hours. This time was, however, soon reduced
to two hours, as it left but little time for the necessary rest.

When the house was advanced enough for dedication to
its pious uses, preparations were made for a general love-
feast, the expense of which was contributed by the house-
holders to the glory of God who, as the record adds, " had
made known His wonders in these heathen lands."

Einlader or inviters were sent out through the Prov-
ince among all German Baptists and English Sabbatarians,
asking them to participate in the dedicatory services. As
the day approached ample preparations were made for a
great multitude. In the matter of numbers, however,
Beissel was doomed to disappointment, as but few strangers
were present, the exception being a strong contingent of
English Sabbatarians from the French Creek settlement.

Then again Beissel had rather an exciting experience
upon the night preceding the great love-feast, which almost
prevented him from assuming his usual place at the meet-
ing, and which, it was given out and firmly believed, was
an act of the Prince of Darkness. Upon the night in ques-
tion it was dark and cloudy ; several human forms entered
the settlement and silently picked their way to the cabin
occupied by Beissel. It was just before midnight, and all
was still and quiet in the Lager, as the time had not yet
arrived for the watch-meeting. Two of the intruders lifted
the latch and entered the cabin. The anchorite reposed in
slumber upon his hard pallet of wood, with a block of the
same under his head for a pillow. Not a sound was to be
heard but the breathing of the sleeper and the rustle of the
wind without. The two men, now beside the cot, without
saying a word proceeded to belabor Beissel with a knotted
rope and leather throngs. With the first stroke the sleeper
awoke with a howl of pain. The blows, however, fell thick

254 '^^^^ German Sectarians of Poinsylvania.

and fast as the intruders followed him about the little room.
At last he gained the door and escaped to the next cabin,
where he fell with fright and covered with bruises. During
this scene not a word was spoken, the only sounds being the
shrieks of the victim and the swish of the lashes. After the
escape of Beissel, those who inflicted them departed as mys-
teriously as they had come.

While Beissel and his followers may have firmly believed
that this flagellation was administered by familiar spirits of
the Evil One, so as to prevent the leader from making further
inroads in his kingdom within the Province, the facts are
that the unseen spirits were plain matter-of-fact Germans
of the German Reformed congregation, who thus punished
Beissel for inducing one of their wives to leave her family
and join his society.

^3s^«aiaesij^^^^ such adverse circumstances the great
\/|^ jfc ^~ love-feast and dedication services proved
somewhat of a disappointment from two
causes. The first was that so few of the
invited guests came to the meeting. The
other was an unfortunate break made by one of the brethren
during the sacred rite, by which the strangers present
were more offended than edified. During the Pedelavium
the brother who washed the feet of Beissel reverently
kissed them and said : " These feet have made many a
step for our welfare."

With the completion of Kedar, one of the house-fathers,
Hans Meyer, the same who first named Conrad Beissel as
Elder of the Conestoga congregation, handed over to Beissel
his daughter Barbara, a young girl of twenty-two summers,
with the request that he " should bring her up to the glory
of God." Beissel regarded this matter as a providential
leading and, as the Chronicon states, " received her, and
had her serve him for the purpose, namely, of founding
the Order of Spiritual Virgins." The first of these Spiri-

Midnight Services.

255

tual Virgins were Maria Hildebrand, Barbara Meyer, Maria

Stattler and Maria Heidt, who now bound themselves by a

pledge to a communal life. The upper story of Kedar was

given to them as their retreat from the world. Shortly

afterwards the lower or ground-floor was

handed over to the strictest of the single I

brethren for a similar purpose. These

were Michael Wohlfarth, Jan Meyle, Just

and Theonis. The arrangement was that

the brethren first held their devotions ;

then, after they had filed out of the Saal,

the sisters entered for their hour of prayer.

This was soon afterwards changed so that

the midnight prayers {nachi-nictten) were

held jointly — an arrangement which gave ^^"SX

renewed cause for scandal and gossip "c*:s»>oJ

among the enemies of the Community.

Beissel, who at first presided over the
joint services, taught them on both sides
" as a priestly generation to lift up hands unto God on
behalf of the domestic household, which was so sorely
bound under the yoke of the world ; and that this was
the continual service of God." The prayers of the pious,
however, failed to conciliate the tongues of Dame Rumor ;
so, after these joint meetings had continued for some
months, Sigmund Landert, now a widower, who had dis-
posed of his plantation on the Miihlbach to good advan-
tage, proposed to Beissel that Kedar should be kept exclu-
sively as a Sister-house, in which event he would build out
of the wealth which God had vouchsafed him a large house
adjoining Kedar to be used exclusively for assembly pur-
poses, provided that he and his two daughters be received
into the settlement.

Beissel at first objected to the scheme, but eventually,
when Landert offered in addition to build a separate house

AWING BV AN EPHRATA
SISTER,

256 The German Sectarians of Pennsylvania.

for him, his consent was given. So popular was the pro-
posal, that Hermann Zinn, a householder, also sold his
plantation and ofFered the proceeds towards the proposed
house of prayer.

Plans were at once laid for a large edifice on the hillside,
and resulted in a house of stately
dimensions, which, when completed,
was known as the Bethaus (house
of prayer). Besides the large Saal
for the general meetings and public
worship, there were ample rooms
and offices for the love-feasts. At
the time of its completion the Saal
was the largest and most imposing
room for public worship in the Prov-
ince. It is described as having two
Porkirchen or galleries for the Soli-
tar)', while in the east there was a
raised platform for the grey-bearded
fathers. The body of the hall was
|[|y 'tk via for the householders or secular mem-

*i/'rY<? s# bers. The walls were as white as

lime could make them, the only de-
coration being a number of proverbs
and sentences of Scripture executed
in ornamental German characters or
scrijDt known as Fracturschrift.

No definite picture of this house
has come down to us. There is an
old tradition that two of the first
community houses of Ephrata are
pictured on the old symbol Arbeite
und Hoffe which appears upon the title-page of the Martyr
book, printed in 1748. An enlarged reproduction of this
symbol is presented on opposite page, and though some-

\ OLD EPHRATA DESIGN.

Zion and Kedar. 257

what vague and indistinct, it may perchance convey to us
an aspect of the former Kloster on Zion hill.

AN EPHRATA SVMBOL.^^

The solitary brethren who were quartered upon the
ground-floor of Kedar were again relegated to the cabins

'^ The only known picture of the houses on Zion hill. The indistinct
one in the foreground is intended for the Hill house (Berghaus), above
it are Kedar, Zion and others, used as hospitals during the Revolution,
1777-78.

258 The Germa)! Sectan'ans of Pennsylvania.

the settlement, and henceforth Kedar was handed over
to the Sisterhood. The Saal upon the second floor now
became the chapel of the Order of Spiritual Virgins.

Several additional young women were installed and
became Spiritual Virgins. Among the number were the
two daughters of Sigmund Landert, one of whom, Maria,
as Sister Rahel, ended her days in the Kloster. The foun-
dation for a communal life was also laid at this time. Ac-
cordingl}' all provisions were delivered to the Sisters in
their kitchen, who daily prepared a supper for the entire
settlement in a large dining-hall, they being separated from
them by a dividing screen. As Lamech states : " Every-
thing withal was done in order and reverently, according
to the leading of the Holy Ghost, and under the supervision
of the superintendent, so that the powers of the New World
were markedly manifested."

There appears to have been no record kept of any special
dedicatory services of the great Saal, except that upon this
occasion the camp of the Solitary {Lager der Einsamen)
received a name to which was attributed a mystical inter-
pretation by the Sophists of the Community. This was
taken from Ruth iv, 11, and used in connection with Ruth
i, 2, and Genesis xxxv, 16-19. This name has since become
historic, viz. :

EPHR.'VTA.

[Ephratah or Ephrath : Hebrew, fruitful, ^i?l?? ; Greek,

Eippaftd E<ppdd.

1. Name of second wife of Caleb the son of Hezron,
mother of Hur and grandmother of Caleb the Spy.

2. Ancient name of Bethlehem-Judah (Gen. xxxv, 16, 19;
xlviii, 7). So called in Jacob's time.

Some say that Ephratah may have been the name given
to a daughter of Benjamin to commemorate his brother's
death near to Ephrath. This would receive some support,
because Rachel's son Joseph was called Ephraim, a word of

Ephrata. 259

identical etymology, as appears from Ruth i, i, 2, and
I Sam. i, I.

It is, perhaps, impossible to come to any certainty on the
subject.

In Genesis, or perhaps in Chronicles, the name is called
Ephrath or Ephrata ; in Ruth, Bethlehem Jitdah, but the
inhabitants, Ephrathites ; in Micah, Bethlehem Ephratah ;
in St. Matt, ii, 6, Bethlehem in the la^id of Jjidah. Jerome,
and after him Kalisch, observes that Ephratah, y;7^/V/5</, has
the same meaning as Bethlehem, ho2ise of bread., — a view
which is favored by Stanley's description of the neighboring
cornfields. In Psalms cxxxii, 6, we have Ephratah, mean-
ing perhaps Ephraim. ] "'*''

'='' Smith's Dictionary of Itie Bible, London, 1893.

SPECIMEN OF ORNAMENTAL PEN-WORK FROM THE SISTERS' MS. HYMNAL.

(Size one-fourth of original.)

CHAPTER XVII.
JACOB'S KAMPFF UND RITTER-PLATZ.

HE setttlement now became
the rallying-point for all the
German Baptists, both First-
and Seventh-day, within a
wide circuit ; the meetings
were also largely attended by
many Mennonites of the sur-
rounding country, and by
such of the German settlers
as were either lukewarm in
their fealty to their ortho-
dox faiths or were debarred
by distance from attending the services of any organized
congregation of their particular order.

Again, the introduction of mystic theology-, combined
with some of the esoteric teachings of the Rosicrucian
cultus and a closer form of organization with stricter
discipline, added to the strength of the new community
by attracting a number of kindred spirits who had been
imbued with such speculations in the Fatherland.

Among the new arrivals about this time may be men-
tioned the Thoma family, from Viedendorf, in the Canton
of Basel, province of Wallenberg, Switzerland. It consisted
of the father, Durst [Theodorus] Thoma, his wife, Catha-
rina, three sons, Theodore, Hans Jacob and Martin, and two
daughters, Catharina and Anna.

This family came to Pennsylvania in the ship Princess
Augustus, Samuel Merchant, master, landing at Philadel-

The Thama Family. 261

phia, September 15, 1736. They had been among the
awakened in Switzerland, and upon their arrival at once
joined the Ephrata Community, in which they all filled
positions more or less prominent. The family, with the
single exception of the daughter Anna, sleep in the old
" God's acre" by the roadside.

Anna, who was for years a " Rose of Sharon," became
the wife of Johannes Wiister [Wister] the Philadelphia
merchant, and sleeps in an unmarked grave in the Quaker
ground at the corner of Fourth and Arch streets.

With the rapid increase of membership, additional efforts
were put forth by Beissel and his supporters to still further
extend the scope and usefulness of the new institution on
the Cocalico, which was rapidly gaining a reputation for
the holiness and aceticism of its people.

The first of these efforts was a decided innovation, it was
the introduction and public reading of confessional papers
known as lectiones. It was ordered that weekly, on the
evening of the sixth day, every one should examine his
heart before God in his own cell, and then hand in a
writen statement of his spiritual condition to the Superin-
tendent, which was to be read at the meeting of the con-
gregation on the following Sabbath. A number of these
papers were afterward collected and published in a printed
form (a specimen in fac-simile is shown upon the opposite
page). It is remarkable that the most unlearned and simple-
mined stated their condition so artlessly, unreservedly and
simply that one cannot but be astonished at their guile-
lessness.

The second new departure of the year was a missionary
movement, the object of which was to influence the Germans
in West Jersey, where a number of Baptists were settled in
Amwell. For this purpose a pilgrimage upon a large scale
was undertaken, in which twelve fathers of the congregation
joined, prominent among whom was Conrad Weiser. This

262 The German Sectarians of Pennsylvania.

100 Ct)eor^pbiTd)c

©if XLlll Section.

^ucfis^t, ifir i|?imiiid, unb Du^rtc fm fr6lirt),au(f)Jatf
ganOe aueerweblte @crcl)lcct)t in ^inDcr C^Dnv^/ tie
n)ir fjoffcit aufCcn troft^lVacleJ, rtcuct euft), Dunn We
3rit unfcrer (jrlofung nat)ct l)ciljct^. Db tpirjtfton |e$f o|t
itiufTcn imfere (Saat init :tl)rdnen unD ^ctjninl^cn facn, und
&ic @ct)mact> Dct SBltttvcnfctajft tragcn, bug t^ etit fffceinct,
flig Ob bee Xroft unfcret ©eelen von ung gc njfcfccn unb untf
»frfiif|cnf)dtte: fo (jabcn'reir i^ii Pennocf) licb, unc fonnca
unD mcTDcn^nictt toon iljm roeicfefn in grit unb (Jipigfut
llnb Ob TOir if)n fcbon mipfinDIictjfi: SBcifc nictjt fcfccn ucc^
fpu^rcn;fo"tPiflfn ttJit boct) (^ftiif?, batj ct in utifm $n^cu
an^unb aufgcnommm iff unb lo.^ ft ung unffre.^eulafle
Xo^U bftrflbrtn n^trb rtuf bmXaa bcr Offcnbatung pub (Jrc
fctcinung 3^'« tfbrifri/ ba afle 0(f^1^^fne unb.Iraurigf ju
3ion follcn criofct n>frbfn,unb tnit Jrcubatiiiitf Itrcm, i^rr*
tfcr acbf n. ©arum tve rbrn mx ni^t ntiibf,'mif bte rcrrila
<t)e Bufunffr unfcrtf Nitimlirctjfni^r^uti^aintf. ju ft>artnT#
m fo nabc tor bet 7^ur'ia]|un^3^ fcinct 3«itl»<rt> ^ctf<»
brcrt)cn mit ffinmi ^rac^t'unb ^mltc^trtt, tinbtcltbbcn
(Jrb strrtpn ncbtcn mit;SHf(t)t unb 0<t«<CH9f«t. ©onini
CTbultcn TOii- aucb unfcrr 2(nffcHunA«nnilt ^rfHben#tt>cilirir
fpiibren, bafi bfl« ^cttrt^t auf (ftbcn cinm anfoiift mit un*
ma(ftct ©ann ba^ (Ikrichr niufi ^uftft flnbrnij^mireOOtte*
antan(\fn, fbe f^ trtttrr qcl^m fon/SJmm. <5OXXU0l^ddtr
(Jamm flcbiibrct ollcin bie (Jt)W.

£)(e XLIV forttoit-

SPECIMEN OF CONFESSIONAL PAPERS READ AT THK EPHRATA MEETINGS, vidi p. 36l.

Pilgrimage to New Jersey. 263

pilgrimage was under the personal leadership of Conrad
Beissel and his trusty lieutenant Wohlfarth. All were
clad in the coarse garb of the pilgrims of old, the habit
reaching the feet and being secured with a rope and girdle
around the waist. This band of missioners, with their full
beards and sharp features, their broad-brimmed hats, san-
daled feet, and long Pilgerstab, walking in silence in single
file and head bowed down, could not fail to attract attention
wherever they appeared. Their journey led through Nant-
mill and Coventry in Chester county, and after visiting and
exhorting their English brethren in the former and their
German brethren in the latter place, they crossed the
Schuylkill at Parker's Ford, proceeding over the hill and
down the Reading road, through the German settlements
— Lutheran, Reformed and Mennonite — to Germantown,
where another halt of a few days was made with the re-
cluse on the Wissahickon, then under the leadership of
" Sehlee" [iz'c] (Selig) and Matthai, after which they pro-
ceeded to Philadelphia, where they again held forth from
the court-house steps, admonishing the populace and ad-
vancing the truths of Sabbatarianism. After a somewhat
lengthened stay the party finally crossed the Delaware
river and journeyed into New Jersey. Here, too, their
austere aspect and humble deportment greatly impressed
the onlookers. Wherever a German settlement was to be
found there they went, preaching and admonishing, and
exhorting the settlers to repentance. Thus they pursued
their journey until they arrived at Amwell, where, as already
stated, there existed a congregation of German Baptists.
There the pilgrims met with a cordial welcome, and an
awakening or revival of religion at once took place, and as
a result preparation were begun to form a congregation
similar to the one on the Cocalico — an attempt which
proved but a partial success, as will be shown in a sub-
sequent chapter.

264 The German Sectarians of Pennsylvania.

The most important event of the year (1736), however,
was the issuing of an enlarged edition of the hymn-book
of 1732, to which was appended a work of fifty-two pages.

The abstruse title sets forth that it was " Jacob's Tour-
nament and wrestling place, where, the spirit, longing after
its origin, in its sophiam enamoured soul, wrestling with
God for the new name, and came off victorius. Devised in
various hymns of faith and pathos, and expressions of the
mind, wherein there are set forth, upon the part of God, his
unceasing work to cleanse such souls as trust his leadership.

"As upon the part of ]\Ian, the eagerness of the Spirit is
to preserve and the process of refining and dissolving sin
from Man, and the continuous sounds of praise emanating
therefrom. For the genial awakening of such as love the
welfare of Jerusalem [this book is], published by a lover
of the Truth, who lives as a recluse.

"At Philadelphia, Printed by B. F., 1736."

The original German title-page, as printed by Franklin,
is shown in fac-simile upon the opposite page.

This consists of thirty-two mystic hymns, of which twenty-
eight were written by Conrad Beissel, the final one contain-
ing no less than forty-three stanzas. Upon the reverse of
the title-page is a motto which, translated, reads : " God
gives the Spirit not according to measure ; the mystery is
great ; reason cannot fathom it. " The very abstruse pre-
face is dated :

Ephratha in der gegend Canestoges, den 27. April^ 1736-
This is the earliest public mention of the name Ephrata in
connection with the settlement.

It must not be assumed that the religious recluse on the
Cocalico spent all their time in mystical speculation and
religious devotion. That manual and physical labor was
not neglected is shown by the following note by Peter
Miller : "At that time works of Charity hath been our
chief occupation ; Canestogues was then a great wilderness

A Rare Fra>iklht Impri^it. 265

JACOBS

Kampff und Ritter-Platz

ALL wo
Per nach feinem urfprang fich fehnende
geift der in Sophiam vcrlicbten feelc
mit Gott urn den ncuen namea
gerungen, und den Sieg
davon gccragcQ.
ENTWORFFEN
m UNrERSCHIDLICHENGLJUBENS^
a. kidens'hedern^u. erfahrmgs vollen aas"
imckupgefi ctes gemuths^ darimienjich
dar pellet y fo wolauffetten Gottes
Jeine unermuedete arbeit zur ret'*
nigungjolcher feelen, die Jich
feiner jnerung afwertrouU
ALSAUCH
Auff feiten des Menfchen der ernft des
geiiles im aus halten unter demprocefa
der laurerung und abfchmeltzung
des Menfchen derSiinden famt
dem daraus entfpringen-
den lobcs-gethon.
ZUR
Gem&thlichen erwcckung derer die das heil
Jerufakms lieb habeo.
VERLEGET
Von mem Uebbaber d(r -wahrheit die im v^r-

borgenen wobet.
^ ^5<^ ^|e» -ai§»» ^So» ^g**- «*?SC» ^
Zu ^hiladd^hia^ gedruckt bey B.F. 1 7^6.

TITLE-PACH OF HVMN-BOOK PRINTED BY FRANKLIN, I736.

Original in colleclioii of Historical Society of Pennsylvania.

266 The German Sectarians of Pennsylvania.

and began to be settled by poor Germans, which desired
our assistance in building houses for them ; which not only
kept us employed several summers in hard carpenters work,
but also increased our poverty so much that we wanted even
things necessary for life."

In addition to these labors the ground was tilled and con-
tributions of grain were secured which were stored to supply
the wants of the poor. Substantial assistance was never
refused to such as needed it, and a sweet spirit of charity
pervaded the settlement ; the solitary of both sexes freely
responded to all calls of mercy or humanity. Works of
charity and benevolence indeed occupied most of the time
of the solitary when not engaged at their devotions, which,
however, were so regulated as not to interfere with their
daily laoor, and upon that account were mainly held after
nightfall. This unselfish activity was carried to such an
extent that they frequently lacked even the supplies neces-
sary for their own daily wants.

kOWEVER, this primitive mode of life on the part
of the Solitary was not without its tribulations ;
there were a number of persons who failed to
appreciate tlieir works of charity, or to sym-
pathize with their austere piety. Prominent
among these persons was the township consta-
ble, who in the performance of his duties entered
the settlement and demanded payment of what
was known as the "single men's tax." This
levy was made under an Act originally passed
February 22, 1 717-18, supplemented March 20,
1724-25, which stated: "Those single men
whose estates shall not be rated at fifty pounds,
they shall be assessed after the rate of three shil-
lings a head upon a tax of one penny per pound,
both for poor rates and city and county levies." '^

^ Statutes at Large, vol. iii, pp. l4-'5-

CcBsar and his Tribute. 367

This invasion by the constable caused a great commotion
in the camp. Beissel at once summoned all the Solitary
Brethren to the Saal to ascertain in consultation the views
of all concerned. Nothing, however, was accomplished at
the meeting held, as there was a difference of opinion result-
ing in a division.

One party argued that it was but just and right to pay
unto Caesar his tribute as commanded by Scripture, and
counseled that the tax be paid and thus all trouble and
annoyance be avoided. The opposing party, headed by
Peter Miller, were of contrary opinion, refusing to pay the
assessment and claiming personal immunity. Their argu-
ment was largely from the history of the Eastern countries ;
they instanced the fact that the monks and hermits col-
lected by their labor every harvest so much grain as to
regularly supply all the prisons in Alexandria with bread,
wherefore Theodisius Magnus and other Christian emperors
declared them free from all taxes. Considering that they
were in no wise inferior to the ancient hermits they urged
that the same immunity should be allowed in their case.

The constable, however, who was a plain matter-of-fact
person, refused to receive early Church history as a prece-
dent. Summoning some of the neighbors who were an-
tagonistic to the Sabbatarians, without more ado he seized
six of the lattter party and marched them off" to Lancaster.
These brethren were Peter Miller, the four Eckerling
brothers and Martin Bremmer. The troubles of the con-
stable and his posse were by no means over when the arrest
was made, as the prisoners positively refused either to
furnish or to enter any conveyance, even if one were pro-
vided by the constable. They, however, offered to go
peacefully in their usual mode of travel ; nothing else,
therefore, was to be done by the officer and his deputies
than to walk with their prisoners over hill and dale to the
county seat. Upon their arrival they were arraigned, and

268 77/1? German Scctariatis of Pennsylvania.

in default of taxes or bail they were committed to the
cotmty prison.

Here ten days elapsed, the six brethren subsisting, with-
out a murmur, on the coarse prison fare supplied to them.
Not a word of complaint was heard ; their time was passed
in prayer for their persecutors, in the firm hope that deliv-
erance would come from above, and that in due time their
prison doors would be thrown open. At last, no one having
come forward to enter bail for them, Tobias Hendricks, a
venerable old man and himself a justice of the peace,
ofTered bail for the prisoners, taking their bare word for
their appearance in court when wanted. So they were
released from captivity, and upon the twelfth day the six
brethren once more filed into the camp on the Cocalico.

When the the next court convened the six brethren duly
put in their appearance according to promise. The only
account we have of this interesting trial, or of the argu-
ments advanced, is the short account in the Chronicon :

"At the following May Court of the year 1737 (1736?),
they were brought up for a hearing before the Commis-
sioners and Assessors of Taxes, over whom, when they saw
before them the men who in the bloom of youth had raised
such a warfare against the world, the fear of the Lord came
so that they did not speak to them otherwise than friendly,
and offered them every favor. The first question was.
Whether they would be loyal subjects of the King? To
which they answered respectfully, ' that they had already
pledged allegiance to another King, and therefore could
obey the King only in so far as his rights agreed with
those of their King.' The other question was, Whether
they would pay the taxes ? Answer : ' Not the head-tax ;
because they acknowledged no worldly authority's right
over their bodies, since they had been redeemed from the
world and men. Moreover, the}' considered it unjust that,
as they were pledged to spend their lives in their present

An Impressive Scene. 269

condition, they should be measured by the same standard
as vagabonds, and be made to pay the same tax as these.
If they would consider them as a spiritual family, however,
they would be willing to pay of their earthly possessions
according to what was just.' All this was granted them,
and remains unchanged to the present day."

The final result of the trial is best given in Peter Miller's
own words, as shown from a manuscript in the possessiou of
the present writer.

"The fear of God came upon the Gentlemen, who were their
"Judges, when they saw six men before them, which in the
' ' prime of their ages by penetential works had been reduced
" to Skeletons, that they used great moderation, and granted
" them their personal freedom, under condition, that they
" should be taxed as one family for their Real-Estate."

Jrom another contemporary source we learn
that the judges finally asked the six brethren
to say how much tax in their judgment would
just and fair ; or, in other words, for them
to assess their own rate. This the brethren refused
to do, but finally after much persuasion suggested that a
tax of forty shillings laid against the settlement as a whole
would be fair. As this proved satisfactory to the board of
judges the prisoners were discharged.

Great was the joy of the six brethren when free again
and out of the toils of the law. It was with light hearts
that they started on their long tramp through forest and
field to the Cocalico. When they arrived in the settlement
it was already after midnight and the night-watch was in full
session. Fervent prayers were being offered for the release
of the absent ones. During the invocation the six brethren
silently filed into the Saal.

It was an impressive and picturesque scene ; the large
Saal, with its two galleries, shrouded in semi-darkness, the
only light being the flickering tallow candles, one of which

270 The German Sectarians of Pennsylvania.

stood in front of each worshiper ; the dark shadows in the
corners ; the six released brethren silently ranging them-
selves in front of the platform with heads bowed and hands
crossed upon their breasts similar to the penitents of old ;
Conrad Beissel standing erect upon the platform, austere
and immovable ; and the various long-bearded solitary,
sitting upon the hard wooden benches, listening to the
invocation in behalf of their absent brethren.

With the entry of the party a hush at once came over
the assembly. For a few moments the silence was painful ;
then it was broken by the stentorian voice of Brother Con-
rad [Weiser] intoning the grand old German chorale of
Martin Luther, Eine Feste Burg ist unser Gott. Before
the singing of the first line had been completed the hymn
was taken up by all present, until the strains of the rugged
melody reverberated throughout the large room. It was a
spontaneous thank-offering emanating from the hearts of
the assembled brethren. When the hymn was finished,
thanks were offered, and the night-watch closed with an
impressive address by Beissel on the power of the Beast
upon earth.

As to the instigators of this persecution, the old record
says : " Upon those neighbors, however, who had gloated
over the misfortune of the brethren, there fell the terror of
the Lord, so that they hurriedly left this region."

Shortly after the incident just related. Governor George
Thomas made an official visit to the settlement. He was
accompanied by a large retinue of "people of quality" from
Virginia and Maryland. The fame of the settlement was
not alone the result of the sensational trial just completed,
but was mainly due to the professed holiness of the brethren
and sisters, and the austere life of the solitary, together with
their reputation for acts of charity, which had already spread
over the country far beyond the bounds of the Province.

It was upon this occasion that Governor Thomas, who

The Governor's Visit. 271

declared himself well pleased with the institution, first
offered to Conrad Weiser a commission as justice of the
peace. Brother Lamech, in noting this act, says : " Hav-
ing made a favorable impression on the brother, he now
tendered him [Conrad Weiser] the office of a justice of the
peace, which the brother would no doubt have gladly
accepted if it were not against the principles of his people ;
he did so, however, only on condition that the congregation
would permit it. Thereupon at his request a council was
held to decide the question whether a brother of this con-
fession might be allowed to hold a government office. The
fathers were of opinion that this could not be done. But
the Superiniendent [Beissel] thought differently, and asked
them whether they had a right to restrict a brother's con-
science. And when he [Conrad Weiser] was asked about
it, he declared that his conscience did not forbid him to
accept ; upon which full liberty was granted him. The
Governor also gave him the privilege to withdraw from
court whenever such matters should happen to come up as
were against his conscience."

This happened in the year 1736. As a matter of record
Conrad Weiser was not commissioned until five years later,
viz. , 1 74 1 . Conrad Weiser at the time of Governor Thomas'
visit was an active member of the Community, and with his
family lived within the bounds of the settlement.

Another noteworthy incident of the year 1736 was the
pilgrimage made by the Germantown Baptists to Ephrata,
with the avowed purpose of combining the two congrega-
tions. This movement was directed by one of the Baptist
leaders from Germany, Jeremias Naass, who eventually
became the elder of the German Baptists in West Jersey.

As Beissel, Weiser, Miller and other prominent characters
were absent on another revival tour in the Tulpehocken
country, no definite results were reached as to the proposed
union. The outcome of this movement will be related in
a subsequent chapter.

272 The Grriiuni Sectarian': of Pennsylvania.

We will now once again change the scene of our narra-
tive and return to Germantown, to tell the story of the
movement which led to the temporary settlement of a little
secluded valley on the Wissahickon, a spot about which
now cluster many tales of romance and fiction, one which
has been immortalized by the artist's brush and the poet's
pen, and which is known to the generations of the present
as the JNIoNASTERV OF THE Wissahickon.

!P^

CHAPTER XVIII.
THE MONASTERY ON THE WISSAHICKON.

HRO NO LOGICALLY
there now follows the
awakening in German-
town. This was partly
the result of the visit to
Ephrata related in the
previous chapter.

It will be remembered
that after the death of the
Patriarch Mack, the con-
gregation of German Bap-
tists in Germantown be-
came more or less unset-
tled, with a strong leaning
toward the stricter observance of the Ephrata movement.
This feeling led to a closer intercourse between the two
congregations, and culminated in an attempt made by a
few of the more austere brethren at Germantown to estab-
lish a camp or settlement in that vicinity similar to the
one on the Cocalico.

To carry out this purpose they settled upon a site on the
land of Johannes Gumre. It was an elevated plateau, about
one hundred and fifty yards east of the strip of land where
the first baptism was held. This plateau is a little vale on
the rugged hillside which forms the ravine of the Wissa-
hickon. No more secluded scene can be pictured. It was
an ideal spot, where these enthusiasts could retire from the
outside world and yet remain in touch with it. It must be

274 ^^^ Gertnan Seclarians of Pennsylvania.

Stephen Koch's Vision. 275

seen to be appreciated, — how it nestles among the tree-clad
hills, — and the choice of the early enthusiasts will not be
wondered at.

The leading spirit of this movement to establish a " Camp
of the Solitary" near Germantown was Stephen Koch. He
was one of the most austere members of the congregation,
who fasted and prayed until he saw visions. He was
known in the Community for his piety, and ended his
days among the Brotherhood at Ephrata. He fortunately
left some account of himself and his actions during this
period giving us a few facts and dates, to which we will
confine ourselves at present.

Stephen Koch notes that the immediate cause of his
spiritual unrest was the death of Henrich Traut (January
4, 1733). Traut, who originally professed belief in the
teachings of the Hermits of the Ridge, and took the vow
of celibacy, subsequently fell a victim to the wiles and
smiles of a widow whom he married. As the Chronicon
states: "His Virgin [Sophia, the heavenly Wisdom, i.e.^
saving faith] left him and he fell into earthly ways until
finally, after many tears of penitence, she again took
him up."

Koch relates the following incident, " how God finally
regarded his misery" and came to his assistance : "On the
third of May, 1735, at Germantown, as late at night I went
behind the house into the orchard, it being bright moon-
light, there came to me a delightful odor, partly from the
blossoms of the trees, partly from the flowers in the garden,
whereat I sobbing spoke to God : ' O, my God, everything
is in its order and contributes to Thy glory and honor,
save I alone ! For I am created and called by a holy call-
ing to love Thee above everything, and to become a pleasant
savor unto the glorifying of Thy name. Now, however, I
behold the contradiction ; for I not only do not love Thee
as I ought, but am also become an evil smell in Th)' nostrils.

276 The German Sectarians of Pennsylvania.

Alas, unfortunate that I am ! Must I then pass my days in
such misery ? I gladly would love God, the highest Good,
but I cannot. The world with all its glories cannot satisfy
my sad spirit, for I ever see before my eyes spiritual and
bodily death.'

" While I lamented thus to God it seemed to me as though
suddenly a flame of God's love struck into me, which entirely
illumined me within, and I heard a voice say to me : ' Yet
one thing thou lackest.' I asked, ' What is it then ?' The
answer was, 'Thou dost not know God, and never hast
really known him.' I said, 'Yes,
that is so, but how shall I attain to
it?' Then it seemed as though I
were beside myself. But when I
came to myself again, I felt an in-
expressibly pleasing love to God in
ray heart ; and on the other hand all
anxiety, with all the temptations of
the unclean spirits, had vanished.
Yea, it seemed as if all my trans-
gressions were pardoned and sealed,
and day and night there was nothing
else in my heart but joy, love and
praise to God."

Upon another occasion, early in the year 1736, he "saw
in a vision a beautiful virgin come into the meeting of the
devout brethren, who preached wonderfully concerning
sanctification and a life of virginity."

Koch at this time was much in company with Alexander

Mack the younger.
This intercourse
had such influence
upon the latter that
he too became greatly disturbed about himself and the
religious condition of the German settlers, so much so that

DIVINE INSPIRATION.

m Kloster MSB.)

jiie^Ljnca^OL- (//^<^eJ\

The Log-house on the Wissahickon. 277

he believed he would soon die, and made his testament
accordingly.

April 16, 1736, Stephen Koch, who for some
time past had publicly exhorted the settlers
whenever opportunity offered, took up his resi-
dence with Alexander Mack in the Pettikoffer
house, the better to commune with the Spirit
and contemplate the way to holiness. Shortly after they
were joined by Heinrich Hocker. The three enthusiasts
occupied one-half of the house, while Valentine Mack — who
had married Maria Hildebrand, one of the original Spiritual
Virgins living at Kedar in Ephrata — occupied the remaining
part of the Pettikoffer house on the North Wales road.

During the summer of 1737 the three enthusiasts,
Stephen Koch, Alexander Mack and Heinrich Hocker,
concluded to retire into the solitude of the forest and live
a life of holy seclusion, whence they could sally out among
the German settlers and admonish them to repentance.
The spot selected was, as before stated, a secluded valley
on the grounds of Johannes Gumre the younger, who had
bought the tract of 82 acres from his father. The ground
was cleared by the three men, upon which they built a
one-story log house'^ as a community house. This became
known as the Kloster, which is the German word for mon-
astery, a name which has adhered to the plot until the
present time.

The eastern boundary of this secluded valley is a small
rocky ravine, down which flows a little stream into the
Wissahickon. Its source is a fine spring adjacent to the
cabin built on the plateau. This spring gushes out from
the rocks high up the hillside, and then leaps from crag to
boulder until it mingles with the waters of the larger creek.
This ravine, a dark rocky dale, was called by the recluse

" According to Sangmeister, the cabin was built by Ulrich Hageman.

278 The German Sectarians of Pennsylvania.

the Felsen-sch/uch/, and was used, as Kelpius used his cave,
as a place for silent meditation and prayer. It was just
such a spot as was used during the seventeenth century in
the Fatherland for incantations and the conjuring of spirits.
Weird, dark and ghostly even in midday, it was doubly so
when the rays of the moon struggled through the foliage or
were obscured by passing clouds. For our recluses, how-
ever, the dark nooks and fantastic shadows raised no fear ;
to them the little picturesque ravine became a place for
prayer and silent contemplation, while the spring at the
head of the stream furnished them with their only drink.
The cabin was finished in the early fall and was occupied
at once. The first religious service was held there upon
October 14, 1737. The three recluses were now reinforced
by another solitary brother, Johannes Riesmann, and a pious
married couple. Thus was passed the winter of 1737-38.
But on March 21, 1738, Alexander Mack, Heinrich Hocker
and Johannes Riesmann left the Kloster on the Wissahickon,
removed to Ephrata, and there joined the Solitary, while the
housefather and his wife returned to their own piece of land.

This left Stephen Koch alone in the community house,
he was, however, soon joined by another pious couple, Louis
Hocker, with his wife and daughter Maria.

Shortly after the three first brethren left for Ephrata
two deaths occurred in the German township, which ex-
cited more attention than any death since that of the Patri-
arch, Alexander Mack. This was the death of Johannes
Gumre, May 16, 1738, and that of his wife upon the fol-
lowing day. It will be remembered that these two were
among the party of Baptists from Germany who assembled
at the house of Peter Becker, on that memorable Christmas
Day in 1723, to organize the congregation ; and it was at
his humble home that the first love-feast was held immedi-
ately after the administration of the sacred ordinance.

Johannes Gumre, also spelled Gumrie^ Goniory, Gotnorrie.,

THE GERMAN SECTARIANS OF PENNSYLVANIA.

THE HAUNTED RAVINE ON THE MONASTERY GROUNDS.

A Fiineral Feast. 279

Giimry, was a tailor by trade, and came to this country with
Peter Becker in 17 19. That he was not without means is
shown by the fact that in January, 1719-20, he purchased
from John Cunrads and his wife Alitic [w] eighty-two
acres of land fronting on the Wissahickon. This was a
part of the Hugh Roberts tract, which Cunrads acquired
on August 3, 1709.

Gumre, as he advanced in years, sold his farm to his
eldest son, Johannes, and retired to a house which he had
built on the North Wales (Germantown) road. Here he
again worked at his trade as a tailor, and became a man of
some estate and prominence in the German community.

His will is dated May 16, 1738, and was probated on
May 24th of the same year. By a curious coincidence, his
wife Anna died upon the following day. Considerable pre-
parations were made for the double funeral. This was
preceded by a great feast, at which, according to the
account of the executors, there were consumed among
other viands :

Bread & Cakes, at Sd Burialls £1. i. o

Gamons, Cheese & Butter 15. 2

Molasses & Sugar i. 14. 3

The last item evidently stands for rum and sugar.

The old couple were btiried in the Upper Burying-ground
near the Patriach^ in the Gumre row, where they rest in im-
marked graves. Johannes Gumre left three children : two
sons and one daughter, viz., Johannes, who lived upon the
plantation on the Wissahickon ; David, who inherited the
house on the Germantown road ; and Catharina, who was
married to William Johnson. Gumre's personal estate was
appraised at no less than ;^290.03.o, a goodly sum for that
day.

Stephen Koch, now alone with the Hooker family in the
improvised Kloster, was far from idle ; he preached and
exhorted almost incessantly during the summer among the

28o The German Sectarians of Pennsylvania.

Germans in the vicinity, and his labors were crowned with
success. The Kloster on the Wissahickon became, for the
time being, the favorite place for revival meetings, which
ended in a great awakening in and about Germantown.
The most marvellous thing about these meetings was the
number of young people who were attracted to them and
professed religion.

Meetings were held in the grove surrounding the Kloster,
and after the close the worshipers would walk back to
Germantown and through the town, hand-in-hand, singing
as they went, all of which attracted much attention.

Frequent meetings were also held at night within the
borough, at which Rev. Peter Miller, Samuel Eckerling
and Michael Wohlfarth were active leaders.

The presence of these three leaders of the Ephrata Com-
munity in Germantown at this time is accounted for by the
fact that they were there as " correctors," supervising the
printing of a new hymn-book for the Community on the
Cocalico ; of which more hereafter.

This revival movement caused much discussion among
the Germantown Baptist

congregation. While some 'Ji'^i^jr^.^^i^^^i^ TUcJ^
of the aggressive leaders — ^y ^^

— spirits like Valentine

Mack, Heinrich Kalckglaser and Johannes Hildebrand —
supported it, the conservatives, led by Peter Becker, Jere-
mias Naass and others, opposed the movement and de-
nounced it as merely " an outbreak of the Seventh-day
Baptists of Conestoga."

Many were the heated discussions and recriminations
between the two factions of the Germantown congregation.
The chief contention was as to the true Sabbath and a
a stricter observance of the Christian duties. The troubles
of the congregation culminated in the summer of this 3'ear
(1739) by a division, when twenty or more of the prominent

Exodus of Germantoivn Dunkers. 281

members left the township and joined the settlement on the
Cocalico.

During this agitation Johannes Pettikoffer, who still held
title to the house built for the Patriarch and used for religi-
ous purposes, deeded it (August 22, 1739) in fee-simple
over to Johannes Mack, stocking- weaver, eldest son of the
Patriarch, and Andreas Bony, weaver, one of the original

^t^iJiy^^*^

SIGNATURES TO PETTIKOFFBR-MACK DEED.

Schwarzenau Taufer, who was living as a hermit on the
Ridge ; after which act PettikofiFer with his wife joined the
Sabbatarian party.

Among the people who left Germantown on this occasion
and cast their lots with the monastic community at Ephrata
were Heinrich Kalckglaser and wife ; Valentine Mack and
wife Maria (Hildebrand) ; Louis Hocker, his wife, Mar-
gretha, and daughter, Maria ; Johannes Hildebrand and
wife ; Johannes Petti-
koffer and wife Anna __ ^

Elizabeth; the widow (, /^ 'itik^'i'VU^ AV-^l^
Gorgas and her chil-
dren. Among the sin-
gle persons who joined the celibates at Ephrata were Alex-
ander Mack, Johannes Riesmann, Christian Eckstein, Hein-
rich Hocker, Martha Kinsing, Miriam Gorgas and Elizabeth
Eckstein.

282 The German Sectarians of Pennsylvania.

The chronicler, in noting this division, says : "At length
the affair came to another separation, in which the Baptists
a second time were made naked, and the flower of the con-
gregation was lost. The separatists went together to the
settlement of the Solitary, while the rest of this awakening
gradually became extinct, extinguished like a straw fire."

This large secession sadly depleted the Germantown con-
gregation, and proved a bad set-back for Peter Becker and
his adherents. It was many years before the Germantown
congregation recovered from this loss of membership, and
then only \>y the efforts of some of the seceders who re-
turned to Germantown in aid of the scattered congregation.
Notable among these people was Alexander Mack the
younger, who, after his return, it may be said, eventually
placed the congregation upon a steady and firm foundation,
and directed its fortunes, both spiritual and secular, until
the end of his long and pious life, which did not occur
until after the opening of the nineteenth century.

Stephen Koch, the real instigator of this awakening in
Germantown, left the Kloster on the Wissahickon, March
27, 1739, and removed to Ephrata, leaving the Hocker
family as its sole occupants. They kept it, until their de-
parture for the Cocalico, as a sort of hermitage for any of
the Ephrata Solitary who might come to the vicinity. With,
their departure in the fall of the same year the Kloster on
the Wissahickon, so far as we know, was closed and left
tenantless, and if iised at all was, for the time being, put
to the prosaic uses of an ordinary fann-house.

There is, however, a tradition, and in view of modern
investigation evidently a true one, that, up to the time
when Joseph Gorgas entered in possession of the tract, as
well as during his tenure, the old Kloster, or at least a
portion of it, was kept for the uses of the Ephrata Brethren
when any came to Germantown. The same tradition adds
that, even after the building of the stone mansion, the upper

Gorgas' Mills. 283

floor or loft of the new house was reserved as an asylum for
any of the Solitary who sought its shelter.

It is never an agreeable task for an historian to turn
inconoclast, especially in a case like the present, where so
many romantic legends, weird stories and pathetic tales,
which emanated from the fertile brains of Lippard, Fahne-
stock and others, were all founded upon this old stone
mansion and the mystic monks who were supposed to have
once lived here, but who, as a matter of fact, are the mere
creations of the novelist.

*ET us now trace the story of this particular
spot, with its historic reminiscences, as they are
to be found in the original records. As before
stated, the land was originally a part of the
Hugh Roberts tract. He sold eighty-two acres
to Johannes Cunrads and wife, August 3, 1709. The latter
held it until February 8 and 9, 1719-20, when they deeded
it to Johannes Gumre, tailor. It will be recollected that
the latter was one of the organizers of the Germantown con-
gregation, and also that it was upon this ground, during his
tenure, that the first baptism and love-feast were held.

At some time prior to his death, in 1733, Gumre sold the
land to his eldest son, also named Johannes, he taking his
bond therefor. The latter was evidently also in communion
with the Brethren, as it was he who gave permission to Koch
and his associates to settle in the little valley and there
build their cabin or Kloster.

The younger Gumre and Sarah his wife finally disposed
of the ground to Benjamin Shoemaker by an indenture
dated October 29, 1742. Shoemaker, on March 2, 1746-47,
sold it to Johannes #

Gorgas, a skin- A JJ

dresser He in ^^0^4^ q(n^ i£/tM

turn sold it, o^^y "^ T^*- J^*^**

April 6, 1752, to ^^"^ *^^ ^^

284 The German Sectarians of Pennsylvania.

Joseph Gorgas, who was a miller or millwright. He ap-
pears to have occupied the land during the tenure of
Johannes Gorgas, and to have developed the water-power
of the creek at that place. It was Joseph Gorgas who built
on the creek the first mills, which for over a century stood
on its banks a few yards above the old Indian trail and
ford. He also built the three-story stone mansion as a
homestead, which has called forth so many legends and
romantic tales.

By referring to the deed of Johannes Gorgas to Joseph,
the following clause will be found, which, so far as the
date of the Monastery goes, is final :

" Whereas the above named Joseph Gorgas has since
[1746-47] at his own cost and charges built and erected a
stone three-story house or messuage on a certain piece or
spot of ground," etc. The property now became known as
the " Mill Lands," and remained in possession of Joseph
Gorgas until 1761, when he and his wife Julianna, under
date of June 8, 1761, sold the property to Edward Milner.
The indenture recites :

"A Grist or Corn Mill, with three pair of Stones under
one roof, and a Saw mill thereon, also erected, unto the
whole of which said Tract of land, with the IMessuage or
Tenement and the other buildings and Improvements
thereon erected by the said Joseph Gorgas., etc."

Since this time it has gone through various hands. Of
late years the Garseeds and the Kitchens were the most
prominent owners, until now, at the dawn of the twentieth
century, the property has been acquired by the Fairmount
Park Commission, who are removing the remains of the
old mills and out-buildings, together with the ruins of the
former tenant- and mill-houses. The dam has also been
opened and the stream unharnessed at this point, and ,
henceforth the historic Monastery grounds will form a
prominent feature in the greatest urban park in the world.

The Old Stone House on the JVissahickofi. 285

It will be apparent from the above recital that the present
three-story stone building known as the " Monastery on the
Wissahickon," has little or no connection with our band
of mystic enthusiasts, or with the religiovis awakening in
the German township during the years 1736-39, except
that it was built between 1746-52 upon the site of the log
cabin or community house erected in 1737 by the three
austere revivalists, and which was called, partly by courtesy
partly in derision, "The Kloster."

We will now say a few words about the Monastery. The
house, when built by Joseph Gorgas, was perhaps the largest
and finest private residence within the German township, if
not in the immediate vicinity of Philadelphia, and appears
to be the first three-story house of any pretensions in the
outskirts of the city of which we have any record.

It was a large roomy house, practically square, the
dimensions of the main building being thirty-three feet
by a trifle over thirty-two feet ; in addition there was an
extension at the eastern end of twenty-five feet, which
contained the kitchen offices. The main house was orna-
mented with an old-fashioned hollow cornice or pent-roof,
which extended around the house between the second and
third stories, as well as across the gable ends, — an orna-
mental feature which was still intact during the Garseed
tenure.

At the same time it is well to consider that during the
tenure of the various mill-owners, extending over a cen-
tury and a half, the old mansion underwent numerous
changes in its interior arrangement, which were modern-
ized as the wealth of the owners increased. Among other
changes the old fire-places were replaced with grates and
hot-air appliances were introduced. These various changes
also affected the doors and windows, in both its interior
and exterior, from what it was when built by Joseph
Gorgas. This will become apparent at a glance upon an

286 The German Sectarians of Pennsylvania.

inspection of the house and walls. Formerly a balcony
extended out from the north as well as the south front of
the house, the supporting posts forming a porch below.
Doors opened out upon both of these balconies. Formerly
the west wall was pierced for two additional windows in
each of the three floors near the south front. A door also
opened out vipon this side about where the cellar window
now is, all of which are now closed. In the north wall
there were originally five windows, four of which are now
walled up. In the eastern end there was an additional one
in each story, these are now also closed.

Just when these radical changes were made the writer
has been unable to discover. The painting in the possession
of the Garseed family, made many years ago, shows the
house as it now is.

However, these various changes do not affect our opinion
in reference to the position we have taken as to the early
uses of this old mansion.

The house, a fine specimen of colonial architecture, in
its time, was a stately one, both in design and build, and
with its many ofiices and out-buildings was a grand man-
sion, not only when in its pristine dignity, but even in
later days when the hum of industry broke the silence of
the romantic vale of the Wissahickon.

/ / ERY naturally the question arises : How came it

^^L^^k that Joseph Gorgas, a plain German miller,

^^V^^f should build so elaborate and massive a man-

H H sion in this secluded spot ? Joseph Gorgas and

^H ^H wife, so far as known, had no issue, nor were

H ^1 they burdened with a surfeit of earthly riches.

H ^^ It is true that their mills once enjoyed the

^^^^patronage of the German settlers, and became a

/^ profit to the miller ; but this mansion was one far

above their needs and wants. Was it built with any other

design in view than for a dwelling-house? The style

Traditions and Legends. 287

would be against any such assumption. The large win-
dows, high ceilings and bold stairway fail to harmonize
with our ideas of narrow cells and cloistered monks ; nor
do they show any kinship whatever with the community
buildings still standing at Ephrata.

Yet somehow all the old traditions, as heard by the writer
in his youth, connect the Ephrata Solitary with the old
mansion. Several even went so far as to say that Gorgas
and his wife were wooers of the celestial Sophia. These
traditions are independent of the many stories which for
years have been accepted and printed without any proof as
to their authenticity.

The Chronicon Ephretense and other Ephrata records are
all silent upon the subject, neither is there any entry to be
found in the Moravian diaries, usually so full of detail, that
would shed any light upon it ; no word or mention of the
Gorgas mansion is to be found in any of the contemporary
records.

Consequently the careful annalist of the present day
would naturally assume that there was nothing in the old
traditions susceptible of proof. This was exactly the posi-
tion of the present writer, who was almost in despair in his
attempt to harmonize the traditions with the dated records.
In view of the latter, the investigation simmered down to
the question : Whether the old stone mansion was ever
used as a hospice for the Mystics or Solitary of Ephrata?

The finding of a diary kept by one of the Solitary, which
fortunately came into the writer's possession, appears to
give us a ray of light ; and several entries, when taken
together with the manuscript burial records, would seem
partly to verify the old traditions, so far as showing a con-
nection between Joseph Gorgas and his wife, on the one
hand, and the Ephrata Brethren, on the other. They seem
to substantiate the tradition that the Gorgas's sold the
property to Milner in 1761 for the purpose of entering the

288 The German Sectana>is of Pennsylvania.

Coinimmity on the Cocalico. Joseph Gorgas, as is shown
by the records just mentioned, died five years later as a
Solitary, his identity being hidden under the kloster name
of Brother Chrysostomus^ and his wife, who outlived him
many years, being disguised as Sister Julianna.

With these facts before us, we may well assume that the
doors of the Gorgas mansion on the Wissahickon were ever
open for the reception of the Solitary from Ephrata. There
is, however, no word or mention to be found anywhere to
show that any meetings or revival services were ever held
on the grounds after the departure of Stephen Koch in the
spring of 1739, possibly a decade before the stone houst
was built.

For over a century the mills of various kinds at the foot
of the hillside were hives of human industry ; rows of
tenant houses, built for the operatives, skirted the road
beside the creek ; dye-houses and other industrial build-
ings were reared against the hillside ; yet so secluded was
this spot, that none of these buildings were to be seen from
the old stone mansion built by Joseph Gorgas, the second
of that family to own and develop the land, once the site
of the Brethren's community house.

The past two centuries have dealt kindly with this his-
toric spot ; little or no change has been wrought by time
in its immedate locality, and now, thanks to the Park
Commission, it will once more be in its original condition,
as all buildings, except the mansion proper, are to be re-
moved. What the future of the old Monastery or Gorgas
Mansion will be none can tell. A proposition has been
made to restore it and use it for Park offices. May it
remain for decades to come as a landmark, and in its
romantic setting keep vigils unbroken by the inroads of
time and recall to future generations the story of its im-
mediate surroimdings : how, at the foot of the hill, on the
banks of the creek, the German Baptist Brethren com-

A Landmark for tlic Future. 289

pleted their organization in America ; and later, how some
of the strictest and most austere members retired to this
little vale, clearing the ground and building for themselves
a humble cabin of rough logs, where they prayed for the
conversion of their countrymen in this foreign land — from
which fact it received a name which has clung to it through
all the changes of time.

A REWARD CARD FOR CHILDREN, PRINTED AT HPHRA
SABBATH-SCHOOLS OF THE COMMUNITY DURIN
OF THE XVII. CENTURY.

(Original in collection of Julius F. Sachse, Philadelphia.)

CHAPTER XIX.

THE UNITAS FRATRUM.

URING the Slimmer of 1736
yet another religious ele-
ment appeared in Penn-
sylvania in the form of a
pioneer party of evangel-
ists who arrived in the
Province in April. Chief
among them were the Rev.
Joseph Spangenberg and
Bishop David Nitchmann.
Upon their arrival they at
once joined with Christo-
pher Wiegner, Christopher
Bans and George Bohnisch at the house of the former on the
banks of the Skippack. These three brethren had been
sent to America with the Schwenkfelders, September, 1734,
by Count Zinzendorf.

These new arrivals had come to oiir shores as mission-
aries with the avowed purpose of preaching the gospel of
Christ to all persons, irrespective of color, race or condi-
tion ; they were known as the Unitas Fratriim, or United
Brethren, — the Moravians of the present day.

As soon as the arrival of Spangenberg and Nitchmann
became known to Beissel, he sent three solitary brethren
to Wiegner's on the Skippack to extend fraternal greetings
to the newcomers, and invite them to visit the settlement
on the Cocalico. As the awakenii.g and successful revival
movement instituted bv Beissel and his followers was

THE GERMAN SECTARIANS OF PENNSYLVANIA.

^la^SlE^^

spang enberg^ s Visit. 291

already well known by report to Spangenberg and Nitch-
mann, they readily accepted the invitation to visit the set-
tlement.

As the Chromcon states, "At first sight there was felt by
both parties a magnetic attraction between their spirits ; for
both were yet in their first love." The visit and conference
between Beissel and Spangenberg proved satisfactory to both
parties. The visitors were greatly touched with what they
saw and heard in the settlement on the
Cocalico, as well as with the marvelous
success of the movement among the
Germans, together with the great show
of holiness and piety evinced at Ephrata
and the surrounding country. During
their stay they took part in the love-
feast instituted in their honor, as well
as in the nocturnal devotions, and were
deeply affected with the mode of ad-
ministering the sacred ordinance of baptism as practiced on
the Cocalico.

At the end of their sojourn, after special religious services,
the Moravian missionaries set out on their return to the Skip-
pack. They were escorted by a number of the Ephrata
Brotherhood, who accompanied them for some distance on
their way ; an old local tradition tells us that it was as far
as French creek in Nantmill, the stronghold of the English
Sabbatarians in Chester county. There amidst the wild
scenery and stupendous rock formation, at the spot known
as the " Falls," under the tall trees, where the silence is
only broken by the turbulent stream as it leaps from ledge
to ledge, or of the note of the feathered songster, a halt was
made. A circle was formed, and after certain mystic cere-
monies a hymn was sung and an invocation offered in which
all were commended to Almighty God. Then hands were
joined, the sacred word was passed, and after mutual em-

292 The German Sectarians of Pennsylvania.

braces the brethren separated, each party going its own
way.

How much the visiting brethren were impressed with
some of the observances at Ephrata is shown by the fol-
lowing entry in the Chronicon : "It has been reported
concerning them that in St. Thomas, whither they went
from Ephrata, they baptized the blacks whom they con-
verted there by immersing them imder the water, accord-
ing to the Ephrata manner."

This was the finst ofBcial meeting between the Sabbata-
rians and the Unitas Fratrum. The introduction was aus-
picious ; the denouement came when the great leader. Count
Zinzendorf, was in this country a few years later and sought
to combine the two movements. This story will be told in
its chronological place.

During the winter of 1736-37 Michael Wohlfarth, the
irrepressible, published both German and English versions
of his Testimony, which he delivered publicly in Philadel-
phia in September, 1734. To the English version were
added some additional remarks upon the present state of
Christianity in Pennsylvania. The booklet was printed by
Benjamin Franklin and sold at four pence per copy. No
specimen of this production has come down to us ; the only
positive evidence we have of its publication being the ad-
vertisements in the Pennsylvania Gazette., which set forth
as follows :

Juft Eublifhed,

XHE WISDOM of GOD crjhg
ard calling to the Sons and Dau^hrtrt cf Men (or R EPEN •
CE. Hdog the TESTIMONY delivci'd 10 th«
Peo]>lc in Fhiladelphia MaAet.-Sept.lJ^t^, by Mkhael If^ef^e ;
Together with fomc Addirional Remarks oa the Pitfcnl
Srare of Chriftiaoity in fennfjlvanta. To be fold by B. Ftank-
W», price 4d

WohlfaylJi's " Wisdovi of God." 293

The title to the German version reads :

Die Weissheit Gottcs schreyende luid riiffende den S'dhen
Ufid Tcechtern der Menc/ien zur Biisse^ seyiide das Wort des
Herrett^ das Michael Well/are^ Verkilndiget hat dem I olck.
Zu Philadelphia gedruckt iind zu Verkauffen bey Benjamin
Franklin und Johannes Wuster in der Afarkt-strass, 1737.^^

Such of the writings as were published in English
attracted considerable attention among the Quakers and
Sabbatarians in both this and the adjoining Provinces, and
in some cases even were the means of bringing converts
into the fold of the English Sabbath-keepers. This tended
to strengthen the intercourse between the congregations
whose bond of sympathy was the observance of the biblical
Sabbath. Visits were made and reti:rned between the
leaders at French Creek and Ephrata, and great respect
was always paid by the English Sabbath-keepers to the
Germans on the Cocalico on account of their austere life
and holiness.

Conrad Beissel also kept his pen active at this time. As
the community increased in numbers and the awakenings
in various parts of the neighboring country showed a long-
ing for religious teaching and instruction, Beissel, to meet
this want, proposed the collation of a new German hymn-
book, not only for the use of the Ephrata Community, but
for such other congregations as sought to be guided by the
inner light and live a life of holiness. For this purpose
he, with Wohlfarth and several others of his immediate
supporters, composed a number of hymns, in which pre-
vails a strain of inspiration and mysticism. To these
hymns were added those contained in the three Franklin
imprints of 1730, 1732 and 1736, which have already been
described, and the manuscript collection of 1734, together
with a large number of hymns used by the Inspired in

" Title from Hildeburn, Issues of the Press in Pennsylvania.

294 The German Sectarian!, of Pennsylvania.

Germany, and which were printed in the '•'• Kleine David-
ische Psalterspiel der Kinder Zions.^^ These hymns, about
seven hundred in number, were grouped under thirty-three
separate headings. How this collection, which enjoys the
distinction of being the first book to be printed with Ger-
man type in America, was eventually brought out together
with the controversies it engendered between the printer
and publisher, forms one of the most interesting chapters
in Pennsylvania bibliography.

SPECIMEN OF DISPLAY TYPE PROM THE KLOSTER FONT,

Made at Ephrata prior to 1748.

CHAPTER XX.
THE HABITS OF THE ORDERS.

RADUAIvLY, as the Commu-
nity on the Cocalico increased
and mystic theology supplanted
the plain Gospel teachings of
the early Baptist and Sabba-
tarian movements, it became
apparent that some other form
of government was needed
to ensure a permanent exist-
ence for the new community,
which consisted of both sexes.
As it was, the settlement
was merely an aggregation of religious enthusiasts, most of
the men living separately as hermits or anchorites. It will
be recalled that an attempt was already made to organize
the single women under a rule known as the Order of
Spiritual Virgins. But all efforts looking toward the
bringing about of a similar organization among the Breth-
ren had thus far come to naught.

The only government of this peculiar settlement thus far
consisted of the dictates of Conrad Beissel, or Brother Con-
rad as he was usually called, and even these were frequently
ignored, as there existed no means of enforcing his com-
mands. Now, however, the number of Brethren requisite
to complete the mystic number of forty, the figure of Rosi-
crucian perfection having been reached, renewed efforts
were made to change the solitary mode of life into a con-
ventual one. This movement culminated in the estab-

296 The German Sectarians of Pennsylvania.

lishment of a mystical monastic society. Rev. Peter Miller
explains this step as follows :

" That a Monastic life was judged to be more inservient
to sanctification than the life of a Hermit, where many
under the pretence of holiness did nothing but nourish
their own selfishness. For as the Brethren now received
their Prior, and as the Sisters their Matron, and we were
now by necessity compelled to learn obedience, and to be
refractory was judged a crime little inferior to high treason."

From the first formation of the congregation on the Miihl-
bach, its members realizing the vanities of the world in the
matter of apparel, had adopted the plain garb of the Friends.
This was also in accordance with the course pursued by the
Sabbatarian Brethren of Providence and Nantmill, a manner
in which they were later followed by the German Baptists
of Germantown and elsewhere. There were, however, cer-
tain innovations which were gradually adopted by the Con-
estoga congregation — peculiarities in dress which are still
to a greater or less degree in vogue in Lancaster and the
adjoining counties. Some of these peculiar features con-
sisted in making as near an approach to man's original
state in costume as could be done under existing laws and
conditions. The main features were the letting the beard
and hair grow, and going barefoot whenever the weather
permitted ; this, together with abstention from animal food
it was claimed, would restore man to his primitive state of
health [ Urgesuudhcit\ , thus giving him the means of more
fully enjoying life and attaining a patriarchial age.'*

^ This was by no means a new theory ; in several German works of two
centuries ago it was propounded as a meaus of obtaining primitive health.
So late as the year 185 1 a man named Mahner boldly advocated this theory
in Germany, and succeeded in gathering a large number of followers.
The chief congregation was at Naumburg, and flourished for some time
until suppressed by the authorities. An account of this movement will
be found in the Medical Nczi'S, Philadelphia, 1851, vol. ix, p. 98.

At the present writing a somewhat similar theory is again being widely

The Grozving of Long Beards. 297

As to the growing of long beards, it was argued that,
according to the Jewish literati, Adam was created in the
fulness of manhood, and in the first hour of his existence
upon earth disported himself in a luxurious black beard.
In the East, even at the present time, oaths are taken upon
the " beard of Moses," and even the Psalmist revels in a
description of the venerable " beard of Aaron, which reached
down to the hem of his garment." The Levital priests per-
mitted their beards to grow, and had a definite law forbid-
ding the trimming of the edges.'' Among the ancient Jews
long beards and trailing robes were held as a sign of honor
and esteem. A cropping of the former or a curtailment of
the latter was used as a severe punishment or as denoting
the greatest humiliation.'™

In the religious ceremonies incident to the love-feast and
the Lord's Supper, the beard also played an important part ■
for, when the kiss was passed, each brother would grasp his
neighbor's beard with the right hand as he gave him the
salute. This particular custom, which appears to have
been confined to the Zionitic Brotherhood, was based upon
the reference found in the second book of Samuel, verse
ninth of the twentieth chapter, viz. : " And Joab took
Amasa by the beard with the right hand to kiss him." No
trace of this custom has been found to exist among the
regular Dunkers or Seventh-day Baptists of the present
day.

With the introduction of the monastic feature the dress
of the members received renewed consideration. Much
attention was given to this question by the leading breth-
ren in council. Their avowed object was to approach as

exploited in several of the larger cities under the name of the " Kneip"
cure ; it is claimed that going barefoot in the grass in early morn, while
the dew is yet upon it, will cure all diseases flesh is heir to. An Institute
with a professor ( ?) was lately opened in this city on Germantown avenue.

^ Leviticus, xix, 27.

i™ II Samuel, x, 4.

298 The German Sectarians of Pennsylvania.

nearly as possible to the life and customs of the first Chris-
tians. It was argued that to do this it was necessary to
adopt a style of garment such as would muffle the mortal
body, for its humiliation, in such manner that but little of
it should be visible ; they would thus be distinct from the
material world, and would be recognized as persons who
had renounced this world's vanities. To accomplish this
object, the services of Martin Bramer (Bremer) the commu-
nity tailor, were called into reqiiisition. He proposed a
habit somewhat after the style of the Capuchins or White
Friars, yet modified so as to meet the ideas of Beissel and
others of the congregation.

This distinctive dress was designed to be made of un-
bleached linen or wool according to the season of the year,
and consisted, for the brethren, of a shirt, trowsers and a
kind of vest, together with a long gown to which was
attached a pointed cowl or monk's hood. The habit of the
sisterhood differed only in the substitution of a narrow skirt
for trowsers, and some little peculiarity in the shape of the
hood or cowl, it being rounded in place of pointed. A belt
or girdle was also used when the gown was worn. In addi-
tion the sisterhood, as a distinguishing mark of their spiri-
tual betrothal, wore a large apron which covered them
entirely in front and extended down the back as far as the
girdle ; this garment was somewhat similar to the Roman
scapulary. When the different members of the Order at-
tended public worship they wore in addition a special short
cloak which reached well down to the waist ; this garment
also had a cowl attached which could be pulled over the
head.

" The domestic householders," as the Chronicon desig-
nates the secular Sabbatarian congregation, soon after
adopted a similar " Thaler" or gown of a gray color, as a
distinguishing mark from the Solitary. This was to be
worn at divine service as well as upon all public occasions.

special Prayer Robes. 299

such as baptisms, processions and pilgrimages. In this
habit there was also some distinctive mark for widows and
widowers.

This special prayer costume was received at first with
almost universal favor among the secular congregation,
and the members vied with each other to be the first to
discard their heathenish and Babylonian clothing, and long
before the winter set in the faithful of the congregation
when they assembled for worship upon the Bible Sabbath
were equipped in the habit which they claimed was that
of the primitive Christians.

The adoption of this distinctive habit gave rise to much
gossip and unfavorable comment among the settlers not in
sympathy with the Sabbatarians. Some said it was a mere
revival of popish discipline and methods. Others, again,
who were members of the congregation but did not feel
kindly toward the movement, refused to assume the habit ;
they were men and women whom an old record designates
as " extra holy" and " half-hearted" (zwey-seeligen und
halb-herzigen)^ who gave as their objection that it were
better to change the heart than the clothing. These and
other arguments had their effect, and in the course of a few
years the secular members gradually conformed themselves
to the methods of the world in the way of dress as they did
in many other respects.

This relapse, however, does not apply to the solitary
orders, the members of which adhered strictly to their re-
spective adopted habits, few or no changes being made in
the peculiar costume during the existence of the monastic
orders. Fortunately several contemporary sketches or draw-
ings have come down to us which give an idea of the habits
of both sexes, some of which are used as illustrations to this
chapter.

An interesting account of the habit worn by the sister-
hood, as well as of the immediate causes which led to the

300 The German Sectarians of Pcunsvl'oania.

adoption of the peculiar dress, is recorded in the manuscript
Chro7ticon or diary of the sisterhood. This is written in that
peculiar German phraseology and style used in the Theoso-
phical epistles. A translation of this chapter is here given,
care being taken to preserve as much as possible the quaint-
ness and construction of the original :

"As it came to pass that the Society of persons appeared
to increase, and the Souls were attracted and called together
by the only-begotten {einigen liebes Geist) loving Spirit of
Jesus Christ ; as one came from here and the other from
hence, so accordingly all kinds of fashions and manner of
dresses were gathered together ; which did not accord with
the only-begotten Spirit of Love, which was the cause for
the Souls to resort to this our Spiritual-household or Family,
that they might again obtain from God their support of the
Spirit.

"As this did not seem to coincide, but appeared at vari-
ance, it happened that once upon a time, our by-God-elevated
Father, or Spiritual leader, explained the circumstances of
the many diversities of the clothing, as a matter entirely
defective, and that could not exist according to the confined
[schrankeufnassige) rules of the Spirit. He came to consult
about this with several of us Sisters, and said that the matter
was not to be continued, nor could it be concordant with a
cloisteral or communal life according to Christian or Divine
conduct with and among each other.

" While our comport (betrag) in clothing appeared to be
entirely in contrast to the internal Spirit of Love, these
speeches were well received by us. And we soon accom-
modated ourselves after this conference to change the vari-
ous hues of our clothing, inasmuch as we were still blended
in a multitude of colors. Thus were we then first assisted
to take into hand the unity of color. Therefore we accord-
ingly selected what we thought was the most diverse ; we
chose the black color for our clothing. Thus was the mul-

Designing the Habit. 301

titude of color changed into a certain unity, but to an actual
unanimity of the clothing itself, we were not helped ; as
such was a weighty matter, to find something between both
[extremes], which the secular spirit had not previously ap-
plied in some other way. Therefor the matter was not to
be reached quickly, but the instruction therein was to be
obtained from God himself ; so finally after a long embar-
rassment, and painful desire of the intimately-in-God-
enamored spirits, it was given unto our God-blessed Father
or Spiriual leader how to act in this matter.

" So it happened that there was found among the most
venerated brethren one b)' the name of Martin Bramer, who
now has pa.ssed from time into eternity ; the Lord reward
him on the day of Eternity for his pains and faithfulness
which he demonstrated in this sorrowful struggle. This
brother whom we have mentioned, at that time had the
sewing for the brothers and sisters in his hands. With
this brother our Spiritual leader consulted about the cir-
cumstances of the whole matter and how and what had
happened.

" Then sundry of us Sisters were found who specially
urged that the habit of the order should now be taken up
and adopted. So with the consent (Jiatidfiillung') of our
Spiritual Superintendent this brother was elected thereto,
and at the same time was instructed by our Superintendent,
how and in what manner he was to construct them. Conse-
quently it was concluded to first fabricate the habits for the
concordant Sisters. At first it was held that white woolen
cloth should be taken therefor. And that the clothing
should be arranged as follows : a long frock plain and
straight {schlecht und recht\ narrow sleeves without facing,
so consequently the whole frock was to be narrow and close,
so that it is more like unto a penitential robe than one for
inciting worldly pomp.

" What further concerns the veiling or covering of the

^o2 The German Sectarians of Peniisylvania.

: ORDKR. StfiTCH ON FLY-LEAF '

Schleyer and Kappen. 303

countenance and the body, is this : Over the frock follows
a loose veil (^schleyer) without hood, which is back and
front almost as long as the frock, only that there is a little
contrast in one from the other. After [upon] the veil fol-
lows a cover or hood {kappeti) which back and front reaches
a little below the girdle, so that the shoulders and the coun-
tenance may by it be hidden and covered, and further, there
is still a wrap or mantle which is closed all around, wherein
the whole body can be mufEed from top to bottom, and be
covered. This is not usually worn, except in wintertime,
and to the midnight masses and during the devotional
hours, also in the meetings of the general community, as
it is designed as a cover or protection against the cold of
winter, and all of these clothes were made from white
woolen cloth, therefore it was customary to wear them
only in winter. In the summer we wear even similar
clothing as is commanded, only that they are arranged to
the summer season, as the former are for winter, therefore
we usually use cotton cloth, or else take a light flaxen
cloth.

"To this habit belong shoes of uncolored leather, with
low heels, rounded front [toes?] plain and straight. This
now is the habit of our Order, which is worn for our bodily
[comfort] and separate uses.

" Further we are in all earnest intent, that in our whole
actions both outward and inward the unity of the Spirit shall
be felt and perceived. Therefore it is especially seen, too,
that this order of habit be assumed, wherefore it is ordered
and directed, some for the holy masstime, the other for
sacred duties [such as], going out to houses to break the
Bread, to proclaim the death of the Lord Jesus or otherwise
when visiting in a communal manner. For wintertime
it is unanimously agreed that the wraps or mantles be
usually worn to devotions, the masses, and general meet-
ings. For going out, visiting or performing sacred offices

304 The German Sectarians of Pennsylvania.

it is ordered that the loose veil and clothing be worn, and
it is not allowed as regular, that one robes herself in one
way and another in a diverse manner."

Although the above habit called for leather shoes, as a
matter of fact both orders usually went barefoot or wore
sandals in summer, while during the inclement seasons
heavy woolen stockings with either leather or heavy cloth
soles gave the necessary protection.

How closely the Sisterhood of Ephrata clung to the
adopted habit will appear in another chapter of this
narrative.

ORNAMENTAL DESIGN IN ELOSTER SPECIMEN BOOK,

CHAPTER XXI.
THE ROSTER OF THE CELIBATES.

OW that the monastic feature
was adopted by both orders of
solitary, and the vain clothing of
the world with its varigated hues,
ornaments and furbelows had
been renounced for the peniten-
tial robe of the early Christians,
the next step was to sink their
identity still further by dropping
the Babylonian names given
them by their parents at baptism
and substituting therefor new
spiritual names, — names by which many of the inmates
became more or less famous and by which they are known
in history.

There are quite a number of these religious enthusiasts
whose former identity is irretrievably lost, as there is no
clue to their baptismal names or former station in life.
There is a tradition that originally a register was kept
wherein the names, both baptismal and cloister, are said to
have been entered. An extended search, covering a period
of over twenty years, has failed to find any person who has
ever seen such a book. The sisterhood, in connection with
their diary, kept a register of such as became unfaithful
{Bundbruchig). This record unfortunately was destroyed
about ten years ago to prevent its ever being published, as
some of the descendants of these spiritual virgins who left
the Kloster to re-enter the world and marry are now occu-

3o6 7^1? German Sectarians of Pennsylvania.

pying high social positions in the community. In addition
to the above records, mention is made in the sisters' Chroni-
con that there was kept, besides the diary, another book,
Ein Biirgerliches Siadt Buck., wherein the names of all
members of the Community were enrolled ; no trace of this,
however, is to be found. No pains, expense or time has
been spared upon this part of our narrative, as the identity
of some of these persons is of considerable literary, genea-
logical and historical importance.

The interest in these names has been further increased
by finding the fragment of a book, some fifteen years ago,
written in the peculiar mbnchschrift of the Ephrata Com-
munity, and giving a partial list of the monastic names,
together with their meanings, of the celibates of both orders
of the Kloster. Unfortunately this list is far from com-
plete, and fails to give any clue to the secular names of the
people. From several notes in this fragment the writer
Avould infer that the different religious names assumed by
the members were selected and applied according to their
peculiar fitness to the recipient, and that it was not an
arbitrary selection. The writer was permitted to copy this
list at the time of its discovery, and it is incorporated
in the present roster, the definitions being added in the
original German.

The other names were gleaned from various sources,
manuscripts, legal documents, records, private letters at
home and abroad, diaries and printed books, together with
the Chronicon Ephratetise and the manuscript Chronik of
the Spiritual Virgins of the Order of Saron. By a careful
comparison and after long and laborious research the iden-
tity of many of these persons has now been positively
established.

The list of names presented herewith is probably as
nearly complete as it is possible to make it, unless some
original registers or lists should be found.

The Rosier of the Brolherhood. 307

The roster is as follows :

THE BROTHERHOOD.

AgabuS {/iirtrefflicher vatter), Stephen Koch.
Agonius Michael Wohlfarth (Welfare).

[To his English letters he signs himself '■'■A mean

Servant of Jesus Christy and Pilgrim ivalkmg to

Eternity. '''''\
Amaziah [Amasias] (des Herrn Last), Hansly Mayer.
Amos (beschwerliche last\ Jan Meyle.

Abel {Klagort) .

Alburtus .

Anton, Anton Hollenthal.

Agrippa [Roman for Jaebez] {Schwerlich geboren), Rev.

(John) Peter Miller.
Andreas, Andreas Erlewein.
Benedict, Benedict Jughtly.

Benno [Benni] {kitidschaft), .

Benjamin [Ben Jamin] {sohn der rechten).
Chrysostomus, Joseph Gorgas.
Conrad, Johann Conrad Beissel.

Darius {iiberwinder), .

Daniel (tnein Richter ist Gott\ Daniel Eicher.
Eleazer (Go// //^^^r) Jacob [Christian] Eicher.
ElimeleCH {^Golt Kdnig\ Emanuel Eckerling.

Elkanah {Gottes eiffer), Schaffer.

Enoch [Henoch] (ein geweihcter\ Conrad Weiser.

Ephraim {Gewachs\ Jacob Hohnly.

Ezechiel (des Herrn Slarck), Heinrich Sangmeister.

Friedsam Gottrecht, Johann Conrad Beissel.

Gottlieb, Gottfried Haberecht.

Gideon (zerstdrer), Christian Eckstein.

Germann, .

HoSEAS [heiland), Benjamin Gorgas.
Haggai {feyertdglich), Kroll.

308 The German Sectarians of Pennsylvania.

Isaiah (des Herrn Heil)., Lassly.

Jaebez {init Kitmmer geboren\ Rev. (John) Peter Miller.

Jacob {/lisseniretter), Jacob Zinn.

Jehoiada [Jojada] {des Herrn Bekenner).^ Rudolph

Nagele.
Jephune [Jephuneh] (AnseAer), Samuel Eckerling.

Jemini {gerecht) .

JOTHAM {gerechter Herr\ Gabriel Eckerling.
Jethro {fiirnemlich\ Jacob Gast.
Joel {an/anger)., Peter Bucher.

JONADAB i/reigcbig), .

Jonathan {des Herrn gaab), Jonathan Hocker.

Just {gerecht), .

Joseph {zunehmer), .

Johannes {gnadselig) .

Javado, .

Kenan {Erb)ieinmer\ Jacob Funck.

Lamech {arm\ .

LUDOVIC, .

Macarius, Hermann Zinn.
Man.\sseh {vergessen), Martin Funck.

Melchy [Melchi] {des Herrn Kdnig\ .

Michael {Scldagender Gott\ .

Martin, Martin Bramer.

Manoah {gaabe), Stattler.

Naanam {wohIgestaU\ Adam Konigmacher.
N.\THAN {geber\ Nathan Hagemann.
Nathaniel {des Herrn gaab), Nathaniel Eicher.

Nehemiah {trbstender Herr), Hagemann.

Obed {diener\ Ludwig Hocker.

Obadiah [Obedja] {des Herrn knecht), Samuel Funck.

Onesimus [Leidselig] {niitzlich), Israel Eckerling.

The Roster of the Sisterhood. 309

Philemon {liebhaber)^ Johann Conrad Reissmann.
Peter, Peter (?) Fahnestock.

RuFFiNUS [Rufus, Rupinus] {feuerroth)^ Christian Reb.
SealtiEL [Shealtiel] {gottes begehrer\ Sigmund Lan-
dert.

Salma [Salmon] {friedmacher)^ Hoffly.

Simeon {wacht)., Simeon Jacob ?
Shontz.

Shabia [Sheba] (bekehrer), .

Stephanas {geh-ont)^ .

Theobald, Philip Weiser?
Theodorus, Thomas Hardy.

TiMOTHEUS(^./.«./^r..), I Alexander Mack, Jr.
Theophilus {Gottheb), )
Theonis,

WiLHELMUS, Wilhelm Witt.

Zenna [Zemah] {gezvachi)^ .

Zephania [Zephanja] {schauender Herr), Rudolph

Nagele.
Zadock {gerecht)^ Peter Beissel.

the sisterhood.
Abigail, Maria Hildebrand-Mack.

Amalia, .

Albina, Margaretha Hocker.
Anna, Anna Eicher.

Armella, Fahnestock.

Armella II, .

Anastasia, Anna Thoma.

Athanasia, .

Athanasia II, .

Barbara, .

Basilla, Elizabeth Hoffly.

Blandina, Christina Funck ?

Bernice (rein, unschuldig\ Heyd [Heidt].

3IO The German Sectarians of Pennsylvania.

Catharina, Catharina Bohler.

Catharina II, Catharina Thomasin [Toma].

Christina,

Constantia, Valeutine Mack's daughter.

Drusiana {beihauet), Hofflj'.

Deborah (u'ohlrednerift), .

Effigenia [iphigenia], Anna Lichty?

Elizabeth, .

Esther {vcrborgene artztin)^ .

EuNiCKE [Eunice] {gjiter sieg), Widow Hanselmann.

EuFEMiA [Euphemia], Traut.

EUFRASIA, .

Eufrosina, Catharina Gartner or Gitter.
Eugenia, Catharina Hagemann.

EuSEBiA, Beissel.

EusEBiA II, Hildebrand-Nahor.
FoEBEN '[Phoebe], Christianna Lassie.

Flavia, .

Franzina, .

Genoveva, Funck.

Hannah {hold se/ig), Miller.

Hannah II {gnadenreich), Veronica Funck ?
Jael {die erhoc/e), Barbara Meyer.

JosEBA {des Hcrrn fiUle\ — : .

Julianna, Gorgas.

Keturah {verbiinden), Elizabeth Eckstein.
Lucia, Catharina Foltz.

Louisa, .

Magdalena {thurn erhohet)^ Hagemann.

Maria {bitter), Maria Eicher.
Maria II, Maria Baumann.

Maecha {serstdsserin), .

Marceli.a, Maria Christina Sauer.

Melonia, Bramin.

Migtonia, .

The Roster of the Sisterhood. 31 1

Miriam [bitter meer)^ Mary Anguas.

Martha {lehrerin\ .

Maria Magdalena, .

Margaretha,

Naemy [Naomi] {lieblich) Eicher.

Phcebe [see Foeben] {hell und klar\

Paulina, Maria Miller.

Pelagia, .

PERPETUA, Zinn.

Persida, Schuck.

Petronella, Maria Hocker.

Priscam {alt) , Graff.

Rahel [Rachel] {Shaaf), Landert.

Rosa, Lassie.

RosiNA, Schenk.

Rebecca {feist dick), Gehr.

Sarah {filrstin), Salome Guth ?

Seraphia {brenner\ Jung.

Sincletica, Maria Stattler-Miiller.

Sophia, Gorgas.

Sophia II, Rosina Guth ?

Sevoram, Beissel.

Susanna {Rdslein), Susanna Hartmann.
Tabea {giitig), Margaretha Thoma.

Thekla, Klopf.

TherESIa, Stattler.

Veronica, .

Zenobia, Susanna Stattler.

HALLELUyjH,

SingetunfermGOTTE
und dem LAMM.

CHAPTER XXII.
THE WEYRAUCHS HUGEL.

REDIT for establishing the
first German printing office
in America is universally
accorded to Christopher
Saner of Germantown,
whose acquaintance we
have already made in our
sketch of the Conestoga
congregation.

Christopher Sauer, the
Germantown printer, has
been deservedly lauded for
his enterprise in both prose
and verse by speakers and writers of both German and
native birth upon the platform as well as in the historical
literature of the day.

Little has heretofore been known or written as to the
immediate causes which led to Sauer's embarking in the
printing business, and where the necessary funds were pro-
cured to successfully launch an enterprise whose first ven-
ture was to print what was thus far, with a single exception,
the largest book issued in the middle colonies. Christopher
Sauer himself is silent upon these points. Now, however,
several documents, lately discovered by the writer, will shed
some light upon this interesting question, and show the im-
portant part directly and indirectly borne by Conrad Beissel
and his trusty supporters, such as Conrad Weiser, Peter
Miller, Samuel Eckerling and others in the establishment

Christopher Sauer. 313

of the Germantown press of Christopher Sauer. The con-
nection, so far as Beissel was concerned, was one of short
duration, owing to the firm stand taken by the printer and
the equally unyielding course of his patron in reference to
the meaning of one of the hymns.

It will be recalled that Sauer was by trade a journeyman
tailor, from Germany, of humble extraction and with a
common school education, whose early years in America
were spent either at his trade or as a tiller of the soil in
Lancaster county. Both employments were entirely foreign
to the printer's art.

It further appears that Beissel and Sauer had been con-
genial spirits in Germany,"" and when Sauer migrated to the
Miihlbach and joined the congregation, all was well between
the two men until Sauer's wife left her husband and family
to follow the fortunes of the enthusiasts who longed for a
stricter observance.

Christopher Sauer, now bereft of his housewife, upon
whom so much depends in the rural districts, even down
to the present day, was forced to give up farming ; so he
disposed of his plantation, and with his ten-year old son
Christopher, journeyed in 1731 once more to Germantown,
where he affiliated with the Dunkers under Mack and
Becker. Here he worked at various trades, chiefly as a
carpenter, wheelwright and cabinet-maker ; and, being of
an ingenious and mechanical turn of mind, he also repaired
and cleaned the Schwartzwalder wall-clocks among the
German settlers.

According to other accounts,'"^ Christopher Sauer upon
his return to Germantown lived for some time with Doctor
Christopher Witt,'"^ a former member of the Kelpius com-
munity and from him received some instruction in the
mechanical and curative arts.

'"' Chronicon Ephratense, chapter xvii.

"» Thomas'' History of Printing in America, vol. i, p. 270.

"" Vide, German Pietists, pp. 402-18.

314 The German Sectarians of Pennsylvania.

Dr. Christopher Witt. 315

The above statement appears the most plausible, as it is
known that Dr. Witt did give instruction in medicine,
physics and the occult sciences, and to such of his students
as made satisfactory progress he granted a diploma or cer-
tificate to that effect at the end of their term. One of these
peculiar certificates is now in the collection of Hon. Samuel
W. Pennypacker.

Incidentally it may be mentioned that among the students
of Dr. Witt was a lad born of Jewish parentage, in Philadel-
phia, in 1720, who in after years became famous throughout
Europe as "Jacob Philadelphia," one of the most renowned
physicists and mechanicians of his day.'"^

There is nothing whatever to show that Christopher Sauer
entered as regular student with Doctor Witt, or that he was
ever granted any diploma by that erudite philosopher and
student, in fact the evidences are against any such presump-
tion, but being of an ingenious and mechanical turn of mind
he was evidently employed by the versatile doctor as an
assistant in his mechanical workshop, where he assisted
among other mechanical pursuits in making and repairing
clocks.

Christopher Sauer became proficient in this branch of
mechanics, and when he left the employ of the mystic and
mechanician he considered himself a capable clock-maker,
and at once entered into competition with his late employer.
For this purpose he took up his abode in Germantown on
the land of John Adam Gruber. It was upon a lot contain-
ing six acres of land, which faced upon the northeast side
of the main street opposite to Indian Queen lane ; here he
had a small house and workshop where he worked at vari-
ous trades, chiefly as a carpenter, wheelwright and cabinet-
maker. The sign, however, over his shop door bore the
legend Christopher Saur Uhrniacher, etc. (clock-maker).

103 ggg monograph on Jacob Philadelphia, read by the writer before
the American Jewish Historical Society, December, 1897.

31 6 77?^ German Sectarians of Pennsylvania.

In addition to his trades he dealt in divers merchandise
including medicinal remedies, religious books, etc.

From contemporary letters and documents, 1734-50, it
appears that Sauer's ambition in that early time was to be
considered a clock-maker, and that he was known as such
for a decade after he had embarked in the printing business.
This fact becomes even more apparent when he finally pur-
chased in 1750, from John Adam Gruber and his wife Eliza-
beth, the six acres of land upon which he had lived for almost
twenty years, and for the past eleven years had set up his
printing office.

This deed, dated August 14, 1750, Recorded in Philadel-
phia, Deed-book H. I., p. 129, designates him as Christopher
Sauer, clock-maker. The consideration for the land being
thirty-five pounds Pennsylvania currency. This deed is
the earliest record of Christopher Sauer as a landholder in
Germantown or Philadelphia county. A subsequent deed
in the next year (1751) mentions his son Christopher Sauer,
Jr., as a bookbinder.

There is a strong probability that Sauer got his first ideas
of a German press while he was yet in the Miihlbach valley.
The relations between Beissel and Franklin, the Philadel-
phia printer, had proven more or less unsatisfactory, on
account of the latter's antipathy to the " Dutch," as he
called anything that was German. Consequently the lack
of an independent German press was felt more and more as
the German population continued steadily to increase in
the Province.

To partly supply the wants of the Germans, Franklin, it
is said, at the instance or suggestion of Beissel and the
Eckerlings, started, as early as June 11, 1732, a German
weekly newspaper in Philadelphia, Die Philadelphische
ZeitJing. The editor was Louis Timothee, language-
master, who was a practical printer and scholar, and the
first librarian of the Philadelphia Library. This paper

First German Newspaper in America. 317

purported to be a translation of the Pennsylvania Gazette,
and was issued upon the Saturday following the English
edition. This was the first German newspaper published
in America. No specimen copy has been preserved, so far
as is known, nor is it known how long the paper was con-
tinued. A fac-simile of Franklin's announcement of its
publication is reproduced.

*the Gazette will come out again m Monday imt^ ati eaUl-
imeto beftibllfiedim Mondays.

Aid on the Satur<lay following will he fuhUlted Philadelphi-
(che Zctmng, or Ntwfpaper in Higb-Diocb, which will con-
tinue to be pitblified on Saturdays once a Fortnight, ready to be
delivered at Ten a Clock, to Country SubfctlSert. Advetvile^
ments are taken in by the Printer bnecf, or by Mr. Louis Timo-
thee. Lan^iagt Atafier, who trdnjlaus tlem.

This venture of Franklin's may have been another in-
centive for Sauer to set up a German press. There was,
however, one great obstacle : this was the lack of means
to import the necessary outfit. It was about the time
when Beissel was casting about for a printer for his third
hymn-book, Jacobs Kampff Jind Ritterplatz. Sauer, it is
said, requested him to delay for a year, as he might get a
press, which would then be at the disposal or under the
control of the congregation. This being acceded to, Sauer,
for the time being again became a devout Lutheran, and
posed, at least in his correspondence, as an extreme Pietist.

Letters were written to the Reverend Friedrich Michael
Ziegenhagen, the celebrated Lutheran Court preacher at
London, wherein representations were made as to the con-
dition of the Lutheran Church in the Province. Warnings
were also sent out regarding a committee sent by the Penn-
sylvania congregation to solicit contributions in Europe.
In fact, Christopher Sauer constituted himself the confiden-
tial agent of the German Lutheran Church authorities.

The same course was pursued by Sauer toward the Rev.

3i8 The German Sectarians of Pennsylvania.

Gotthilf August Francke, director of tlie Orphanage at
Halle. There is still a letter in existence in the archives
of that institution, dated June 15, 1735, wherein Sauer,
after denouncing the committee from Philadelphia, then
on a collecting tour in Europe, closes with a demand that
a press and type be purchased for him and sent to America.
Repayment was to be made some time in the future to Rev.
Ziegenhagen at London. Francke, in communicating
Sauer's request to Ziegenhagen closes his letter as follows :

" The before-mentioned Sauer has demanded in his letter
that some type for printing be bought here and sent to him,
and that he would refund the money advanced to your rev-
erence. But, as we are overloaded here with other matters,
we cannot adapt ourselves thereto. Further, I doubt whether
any service would be rendered by a printing-pre.ss in the
West Indies."

When Sauer learned that his well-laid plans had failed,
he again became an outspoken Sepa-
ratist, and whenever the opportunity
offered expressed his opinion about the
clergy of the orthodox faiths. This
was especially the case as to such as
were subsequently sent to these parts
by the Halle institution.

The immediate result of Sauer's fail-
ure to interest the Halle authorities in
1735 was the printing of the Ephrata
Hymn-book of 1736 by Benjamin ^kms of the^printers'
Franklin.

The embryo printer was not dismayed by the rebuffs
from Halle and London. In less than two years after he
received Francke's letter, we find him in possession of his
coveted type, Sauer, in a letter to Biidingen, dated Ger-
mantown, November 17, 1738, and which was published
in the Geistlichc Fama^ No. 25, p. 85, writes :

The Germantown Press. 319

" Where can I find words to praise the good God ! I am
deeply indebted to Him. My all be at His service for the
glorification of His name. This was in feebleness my
desire and longing for the great benefits which I have
enjoyed during my sojourn here as well as during my whole
life. Therefore I longed to establish a German Printing
establishment {Biichdruckery) in this land, which N. bought
for me and has forwarded to this place."

Who this person was has thus far remained an impene-
trable mystery. It has been repeatedly stated that this
outfit was obtained from Jacob Gass (Gast), a Swiss Separa-
tist, and a member of the Ephrata Community, of whom
we shall speak a little later as Brother Jethro. The writer
has not been able to verify this statement. All indications,
however, point towards strengthening the tradition that
Gass obtained the original outfit used by the Ephrata
Commimity.

In regard to the Sauer press, there is a tradition, and no
doubt a true one, that the printing-press was a home-made
affair constructed by the printer himself.

After the type and press had been secured, an agreement
was made between Sauer and the Ephrata congregation for
printing a new hymn-book for the use of all Separatists in
the Province. It was to be a duodecimo containing some
six hundred and fifty hymns. There was, however, an
obstacle in the way of its immediate execution. While
the Germantown printer had his press and type, and was
able to make his own ink, and the members of the Ephrata
Community stood ready to aid in setting the type, working
the press and correcting the proof, there was no paper. The
whole stock of printing paper in the Province was controlled
by Benjamin Franklin, and he refused to let Sauer have any
except upon his own terms and for cash.

Here was an unlooked-for dilemma, as neither Sauer nor
Beissel had the requisite amount of ready money. The

320 The German Sectarians of Petinsylvania.

situation was, — no cash, no paper ; and even then only at
Franklin's price, who flatly refused '-credit to the Dutch."

At this critical period Conrad Weiser came to the rescue
of both the Community and Sauer. He made a journey
from Ephrata to Philadelphia in the beginning of July,
1738, and pledged his personal credit for the amomit of
the paper bill. The paper was then delivered, and the
IVeyrauchs Hiigel became an accomplished fact.

The title-pages of this book are as curious as its history.
The chief title, by which it is generally known, reads :

Zionitischer \ IVeyrauchs Hiigel | oder: | Myrrhen Berg,
I Worinneti allerley liebliches und wohl riechen- \ des nach
Apotheker-Kunst 221 bereitetes | Ranch- Werck zu finden. |
Bestchend \ In allerley Ltebes-Wurckiingen der in Gott |
geheiligten Seeleti, welche sich in vielcn tind manchcrley |
geistlichen und lieblichen Liedern ajis gebildei. \ Als darin-
neu I Der letzte Ruff zu dcm Abendmahl des gros- \ sen
Gottes auf unterschiedliche IVeise \ trefflich aus gedrucket
ist ; I Zum Dienst \ Der in dem Abend-Ldndischen Welt-
Theil als \ bey detn Untergang der Sonnen erwecken Reiche
— GotteSy und zu ihrer Erm2interung auf die | Mitter-
nachtige Zukunfft des BrdutigHms \ aus Licht gegeben. |
Germantown : Gedruckt bey Chris toph Sauer, ^739-

[Translation. — Zionitic Incense Hill or Mountain of
Myrrh, wherein there is to be found all sorts of lovely
and sweet-scented Incense, prepared according to the
Apothecary's Art. Consisting of divers workings of effec-
tual Love in God-awakened souls, which has developed in
many and various spiritual lovely Hymns. Also therein
the last Call to the Supper of the great God, in various
ways is most admirably set forth, for service of those who,
in this benighted part of the world, at the setting of the sun,
awakened Church of God, and is given to the light for their
encouragement, upon the midnight advent of the Bride-
groom. Germantown : Printed by Christoph Saner, 1739.]

Ah Issue of the German Press.

321

ZIONITISCUER

(pouiWiDel

O&cr:

Wen %u%

Dcj nad!) Oipoi^cfcrs Ainil jubtcuitid
9iau(t) : SJcrcf ju ^nDcn.

Sfn nHerfei) Cecbc^^^Biircfungcn D«r (n ©O't^

9(()(iligien®e((cn/ ip(l(^(jt(t) in otder unt> matt(()(rU9

gei|lliit)(n unD liebliitcn I'itDecn ou^gtbilDet.

S((fi batinnen

'Dcr (cQteKuff etu 6em 2(bendmal^( 6e6 grof^

(eit (5<£>tte6 auf unterfd^ieMicbe tTcife

trcifii(^ aas ge^nl(Eet ili ;

3um DUnfl

;j)cr in bem 2lbcn&*J'dn^ifc^^n 215c(t * Tf>eif aid

bci; bun UiiterQang bcc Council troecften 5eirit)c

(>)0ii(j, unb }u ibrcr C^inunf<rung auf Die

^i((erna4)rige3utan(Tt be^SrdiKigamS

ans ILt4>t 0c0ebeiu

l^trit'nnioiDii -, ffiebriKfr btp €f|rinoo() 6auer 1719

TITLE-PAGK OF THE FIRST BOOK PRINTED WITH GERMAN TYPE IN AMEKI

322 The German Sectarians q/ Pennsylvania.

3fn Dcr ^iiften girrtn&cn
unl) ginfamen

gin fi«flli(f)eg ^flrffcn»@piel

3n ben

?0Janc^crl«p3elfcn Der ©dttlic^en

4. 4< 4. 4. 4. 4. 4< 4. Hh * 4 4 4< 4 4< 4 4 •!< •»

SIpocal. It. v. I. 2. f.6.

lln^ ed erfc&ien ein grog 5«d)en tm .^immel : tin

n?cib mit tcr (3onnen beFlel^«/ unU ber IHonb

tinter ibren .^uflcrt / urtb ftiif ii)rcm ^aupt eine

l^rone ron ^tpolff ©terrten.
Unb fie trarb fc^tpanger/ unb f4>ryc/ unb tror in

:&mb€d (lot&en/ un^ botte 0rof7e (Duoal ;ur

(Beburt.
Unb fie gclw^r cinen 6obn / cm %nSblzin / bcr

*ne =J^etben folte trctben mit ber eijfem Kutben.

Unity ibr %\nti ivdrb ent3udt $u (5(DCS^ unb

feinen^ 6tubl.
XXn^y baa IPeib entflobe in bic U>ijf?e/ ba fie b«Ke

cincnOrtbcrcitet von (5© 2^1/ bag fie bftfelbff

crnobi^MXiurbl iiufitiQ/ ^voty bunberi unXi fet^

Vt n 'St 4t 'B' 4v n* n" 4t 4i' fi" 'ft 'i' v' v' Tf vr M* 4r sv

REVERSE OF TITLE-PAGE OF WBYRAUCHS HUGEL.

Explanation of Title-page. 323

A partial explanation of the peculiar wording of this
strange title will be found in Exodus, xxx, 34-36.

" And the Lord said unto Moses. Take unto thee sweet
spices, stacte, and onycha, and galbanum ; these sweet
spices with pure frankincense : of each shall there be a
like weight :

" And thou shalt make a perfume, a confection after the
art of the apothecary, tempered together, pure and holy :

" And thou shalt beat some of it very small, and put it
before the testimony in the tabernacle of the congregation,
where I will meet with thee : it shall be unto you most
holy."

In the mystic cult Weyrajich is but a synonym for Gebef,
prayer. It was taught that when ignited during supplica-
tion the prayer became corporeal and was wafted in frag-
rant clouds toward heaven. Upon this account the gum
was kept exclusively for religious uses. A hiigelox hillock
also denotes an object held in special veneration by the
mystics, as the rising sun first gilded the hill-tops when it
rose in the east. Thus from time immemorial hills have
always been designated as holy ground and became the
chosen place for offering and sacrifice. To the adepts the
chief line in the title meant more than a mere hill of
incense. It typified the book as a volume of prayer,
which, if properly used, would, like the visible fumes of
burning incense, go direct to the throne of Grace.

Upon the reverse of the title-page it is dedicated to :

Allen I In dcr Witsten girrenden | und Einsamen |
Turtel-Taeublein \ Ah \ Ein Geistliches Harffen-Spiel | In
den I Mancheidey Zeiten der Gottlichen \ Heimsjichung.

[Translation. — To all cooing Turtle-Doves, alone in the
desert as a spiritual harp-strain in the divers times of Divine
visitation. ]

Then follow four Scripture texts from Apocalypse xii, i,
2, 5. 6.

324 The German Sectarians of Pennsylvania.

The book proper has a preface of ten pages. This is
dated : '■'■Ephrata in Pensylvanicn, den 14. des ^ten Afonats,
ijjgy Then follow 649 hymns on 736 pages. These are
arranged under thirty-three different heads. To the com-
plete book there is an appendix of 45 pages, containing 38
hymns, which are numbered separately but paged con-
tinuously.

The title of this appendix reads :

Die I Ehmals verdorrete, \ Nun aber \ Wieder grtinende
und Frucht-bringende \ Rtithe \ Aarons, | Bestehend in
eineni Anhang | Wichtiger und Erfahrungs-voller Lieder.^
I Darinnen \ Die Tritte Gottes im i?inern-Heiligthn?n |
umstandliche vorgestellet sind ; \ Zur Aufmutiterung | Den
JVdysen und Verlassen su Zion \ Den Zionitischen Wey-
7-auchs-Hiigel | 7nit angehenckt. \ Psalm 1 26., v. 5. | Sie
gehen hin und "veinen, und tragen edlcn \ Saamen ; und
konimen mil Freuden und bringcn | ihre Garben.

[Translation. — The once withered but now re-quickened
and fruit-bearing rod of Aaron, consisting of an appendix
of weighty hymns, fraught with experience ; wherein the
steps of God in his inner Sanctuary are circumstantially
presented, for the encouragement of the orphans and for-
saken in Zion. Appended to the Zionitic Weyrauchs HUgel.
Then follows Psalm cxxvi, 5.]

Upon the reverse of the title is a quotation from the Song
of Solmon viii, 6, 7.

x\fter the appendix follows an index of the thirty-three
subjects and a general alphabetical index of the hymns.

The statement has been repeatedly made, and almost
universally accepted, that all of the hymns in the JVeyrauchs
Hiigel were original with Beissel and his followers. Such,
however, does not appear to be the case. While it is true
of the majority ; a number of popular German hymns were
included evidently on account of the familiarity of the tunes
if not for the associations of the Fatherland. Among this

A Sub-Title.

325

5J^un aber

(irott^f

?ScOe5«nl> in mm 2(nl^ang
^jc^tiger unD grfa^rung^* toller ft'eber/
Sartnnen
Si(!'5:ntte@0'5:'5:€(S im innern >5<i(i9t5iim
umflant)lt(& »orge|I<aet ftnt) ;
jttr 2ti»ft««iitcrurtg
S)cit ^di>fcn unt> QS^rfaffenen ju 3«ort
3)em Sionitifc^en ^ej;iau(^S**&u3cl
nit angebtncff.

«ljfalm 1*6, t). 5.
^»c gc^en |>in un^ wcincn / unb tra^crt cbfcn

TITLE-PAGE TO APPENDIX TO

326

The German Sectariatis of Pennsylvania.

list may be mentioned: No. 185, 510, Silesius ; 49, Rem-
bach ; 14, 518, Frank; 158, 465, Schroder; 173, S. v. Bir-
ken ; 187, Neander; 328, Dreius ; 345, 482, Luther, 385,
397, Gerhard ; 386, Dessler ; 395, Justus Falkner ; 495,
Mentzer ; 560, Schmidt ; 568, Nicolai ; 608, Trestrege ;
610, Granmann ; 617, Gotter ; 627, Schutz.

The fact that Conrad Weiser was in any way instrumental
in the printing of this remarkable book is shown by the en-
tries in Franklin's account books, from which it appears
that upon July 9, 1738, Conrad Weiser, on behalf of the
Ephrata Community, bought of Benjamin Franklin 125
reams of paper for £62. 18. 6., upon which bill he paid on
account ;^20. Some time afterwards he made an additional
payment of £T)6^ and an order on Caspar Wister for _j^ 10. 16.6.

On the following eighth of September he ordered 52
reams more amounting to ;^32.io.o., which, with a ream of
Post paper for ;^i.io.6., made the transaction amount to a
total of ;^96.i2.6., upon which a third payment was made
of _;^I3.4.6., making a total cash credit of _;^84.o.9. Another
payment was made during the winter of ;^5.5.9- Franklin
notes that on April 5, 1739, there remains due;^7.6., which
upon the opposite page is marked " Settled and Adjusted."

A fac-simile of the.se interesting accounts is here given :

FAC-SIMILE OF ENTRY IN FRANKLIN S JOU

Original in collection of American Philosophical Society.

Interesting Commercial Accounts. 327

h/f///i2/^7^^C

FAC-SIMILE OF FRANKLIN's LEDGER ACCOUNT WITH CONRAD WEISER.

Original in collection of American Philosophical Society.

328 The German Sectarians of Pennsylvania.

That Christopher Saner, inexperienced as he was in the
printer's art, had undertaken a task beyond his capacity
may well be imagined. In a letter published in the Geist-
liche Fama, dated Germantown, November 10, 1738, we
read :

" Sauer's newly established printing office is very irksome
to him, and he must pay more dearly for his experience
here than in any venture he has thus far tried. He must
print for the Seven-dayers [/. ^., those who keep the seventh
day holy] a large hymn-book. They are sharp and par-
ticular enough, as one hears : therefore it makes him much
trouble."

The Ephrata Brethren, who were superintending the
printing, as stated in the above letter, were exacting in
their demands. The supervising brother and responsible
proof-reader, or corrector, was Brother Jaebez (Rev. Peter
Miller) ; he had for his chief assistants Brothers Jephune
(Samuel Eckerling) and Agouius (Michael Wohlfarth).

After the paper was secured the printing of the book
went forward without delay. All, however, did not go
smoothly, as Saner set himself up as a censor of the hymns.
This from the first caused more or less friction between him
and the supervising brethren, and finally when the 400th
hymn was set up, a personal controversy arose between
Beissel and the printer, which became exceedingly bitter,
and ended in an estrangement lasting for fully ten years.
Letters passed back and forth between the two men, which
only tended to aggravate the controversy, and culminated
in Sauer's publishing an account of his side of the story
under the following title :

Ein abgenbthigter Bericht: odcr zum dffiertt begehrte
Antwort denen darnach fragenden dargelegt ; In sick hal-
tende : zwey Brieffe und deren Ursachy

Upon the reverse of the title Christopher Saner printed the
following pertinent Gospel verses, Matthew, xxiv, 24-26 :

The Prinler's Side of the Dispute. 329

Ot)cr;
Sum djffcrn bcgc^rtf

©cticn DavnacI; fragcnDcn ^ar3cfcg^ 3ttf»c^5«6
tcnt)e ; jtvci) ^riefte unD Dewn

©em tt^cb rtttg^^awgee worteif eitte^iffo*

5Sncffc wii Dcmfcl'oen ju un#
fcrcn 3eifi'ti ntft^i^ m

(Tjcrmrtittort:

TITLK-PAGU OF SAUEP.'S ACCOUNT OF CONTROVERSY WITH CONRAD BEISSF.I

Only known copy in collection of Hon. Sainuet W. Pennypacker.

330 The Gennait Sectarians of PcnnsvlDauia.

For there shall arise false Christs, and false prophets, and
shall show great signs and wonders ; insomuch that (if it were
possible) thej' shall deceive the very elect.

Behold I have told you before.

Wherefore if they shall say unto you, Behold, he is in the
desert ; go not forth : Behold, he is in the secret chambers ;
lielieve it not.

But a single copy of this curious publication has come
down to us. It is in the library of Hon. Judge Samuel W.
Pennypacker, who has kindly placed it at the disposal of
the writer.

Not the least interesting feature of this book is Sauer's
explanation setting forth his objections to the spirit of
hymn 400. This follows the preface, and is printed in
heavy Gothic type. Both fac-simile and translation are
inserted :

'^^ le -^nft^fle |o i^ Ah bicfefliilicbc \^o<xtz xrarcri
fS^ t>iere : cer tlUrtiflll^ii>'Ufl^ tTTercurialird)e
(BeijI TOolte feucnunb tPolcferuSdulc ^t'^n-.'^os
furn n?ollen fafl alle VPorte bcr 4. ci (teiiT'erfe bes
Itiebd fopiel ^!:.^zn ; oX& \ttn^tt eud) an mid) / unb
%\i\xt nic^ta ala teas i4> eud) fajje/ Jofit>erlid> im
14. unJ» 2j Vzxe^ 'Jrms Hft^t er Da0 er veracbtct
wer^e voit feincnX^rubernfoxvobl als tjon l>eri
€'unbcrn ; x\\\t> er tatte fte boc^ fdjon ?u (Bottes
fi.td?t cjebrv>d)|:/tcte im j i . Dem ?u fe^ert. 3n> 5 ? .
unbH-moc^t cr i^nen trieber Uiut^/minfoUe
tl)n nur obit rerbr«»ffen anfebtt/fo tcurbc man
fd^onbcilrom^^t^IangeniBtg. 3nt 36. will crfa;
0en : biefes fcieb^enbflf 0emad?tbcr niemalis mil
feyn tjcrac^t. 3m ? 7. J 8. unb ? 9. rers fprin^t nie«
cunu5 ^ar sufe^r/unb fcbtringt ftc^ auf ben
?r|)t-on/unb rufft : ©ebet/febet jc. Unb biefcs foil
man audb nod? flnrtcn ; ^evciglid) bic ^aare folten
etnem jubercje f?e$^n bey foldber^brtotterey/ trann
tnan ni4?c bes^iuberc bimb ober (oU.

Martial and Murcurial Spirit. 331

Translation. — " The objections which I had to this hymn
are these : The Martial and Mercurial spirit [meaning Con-
rad Beissel ] wanted to appear as a Pillar of fire and clouds.
Therefore almost all the words in the first four verses say
as much as: 'Join yourself unto me, and do naught but
what I command you ;' especially so in the 14th and 23rd
verses. In the 25th [27?] he complains that he is de-
spised by his brethren as well as by sinners, although he
had already brought them to God's light, as is shown in
the 31st verse. In the 33rd and 34tli he again [attempts
to] inspire courage. If one could only look upon him
without loathing, he would be safe from the serpent's bite.
In the 37th, 38th and 39th verses, Mercurius [Beissel]
leaps entirely too high, and swings himself upon the throne
and cries, ' See, see,' etc. And this we are also to sing.
Verily, our hair shall stand upon an end at such idolatry,
if one be not bewitched or mad."

The Chro?iicon, commenting upon this episode, states :

^HE printing of the above-mentioned
hymn-book now went forward.
But towards the end there hap-
pened a matter which caused a
great stir in the land, and which
shall now be communicated. The
printer Saur had already in Ger-
many become acquainted with
the Superintendent during the
awakening there. He considered
him indeed to be a God-fearing
man; but when Providence placed
him at the head of a great awakening in Conestoga, the good
man held him in suspicion of seeking to become a pope, to
which there came yet a secret dislike for the Superintendent
because the latter received his wife, who had been separated
from him, under his leading, and even made her sub-superin-
tendent of the Sisters' House. At that time opinions concern-

332 The Geriiiau Sectarians of Pennsylvania.

ing the Superintendent varied in the country. The great and
coarser part of the people regarded him as a great wizard,
whereto certain things that happened gave an appearance of
plausibility. As has been mentioned above, the spirit under
whose guidance he was, at times made him invisible, concern-
ing which the following is j'et to be mentioned in passing. A
justice of the peace sent a constable after him with a warrant ;
he took an assistant with him named Martin Graff. As they
came towards the house, they saw him go in with a pitcher of
water. They followed him, and while one stationed himself
at the door, the other searched the house from top to bottom ;
but no Superintendent was to be found. As they departed,
however, and were quite a distance from the house, they saw
him come out again.

" His brethren, however, who were daily with him, and may
have seen much of this kind of thing, fell into the opposite ex-
treme, and like the Jews concerning John, thought whether he
might not be Christ. Even Brother Prior Onesimus said that
such thoughts often came to him. Of all this the printer was
aware. Wherefore when in printing the hymn-book he came
upon the hymn : 'Since the pillar of cloud dissolveth,' etc.,
he wanted to force out the 37th ver.se a meaning as if the
Superintendent intended himself thereby. He accordingly
took the corrector to task about it, who, however, asked him,
whether he then believed only in one Christ ? This so out-
raged him that he wrote a sharp letter to the Superintendent,
in which he reproached him for his spiritual pride. The Super-
intendent, who in such things never remained anyones debtor,
sent back to him a short reply to the following intent : 'Answer
not a fool according to his folly,' etc. ' As vinegar upon nitre,
so is he that singeth songs to an heavy heart. ' (Prov. xxv, 20. )
This aroused the good man to a fiery heat, and he resolved to
avenge himself for this affront. Therefore he published a
document against the Superintendent in which he told under
how strange a conjunction of stars the Superintendent was,
and how each planet manifested in him its own characteristics:
from Mars he had his great severity, from Jupiter his friendli-
ness, from Venus that the female sex ran after him, Mercury

Quarrel between Saner and Beissel.

333

had taught him the art of a comediau, etc. He eveu found iu
his name, Conradus Dcusselus, the numbers of the Beast, 666.
By this occurrence the good understanding between the printer
and the Community at Ephrata was interupted for manj' years,
and was not restored until the printer's wife, who had hitherto
lived at Ephrata, went back to him again. From that time on
until his death, he lived on good terms with the Superintendent
and all the Solitary in the Settlement, and won for himself an
everlasting remembrance among them by many deeds of love.
May the Lord grant him to enjoy the fruits of this good seed
in the resurrection of the righteous ! ' '

Sauer's published statement, before mentioned, contains
several of the letters al-
luded to in the above
notice. On account of
its extreme rarity and the
light it sheds upon the
publication of the first
book printed in German
tpye in America, a transla-
tion of such parts as relate
to the controversy is in-
corporated. The transla-
tion is by Hon. Samuel
W. Pennypacker, who first
brought this curious work
to the notice of historical

.■!.•„ _ PENNVPACKER ARMS.

students in a paper en-
titled " The Quarrel between Christopher Sauer, the Ger-
mantown printer, and Conrad Beissel, founder and vorsteher
of the Cloister at Ephrata." '"'

Christopher Sauer to Conrad Beissel :

I have until within the last few days been in hopes that the
work which I did, and caused to be done, upon the hymn-book

'" Vide Pennsylvania Magazine of History and Biography, vol. xii, p.
76, et seq.

334 Tf^^ German Sectarians of Pennsyh'ania.

would redound to the honor of God, to whom I am under the
greatest obligations for all that he has done for me and all
creatures, and will still do through time and eternitj', and I
remain bound to Him even though I shall see no good daj-
more. It is his way that when we dismiss all which is not
from Him He fills us with that which more concerns Him.
The result is that we love all that is from Him, and have a
hatred and horror of all that does not please Him. In the
beginning much remains concealed, while we are in the shoes
of children as the saying is, which in years of youth and man-
hood become as clear as day. I have therefore with patience
overlooked some hymns, which I had rather sacrificed to Vul-
can by throwing them into the fire. I thought something
might be given to the first alphabet scholars as it were accord-
ing to their ability and which they could grasp and that it
would not be wise to break down the first rounds of the ladder.
I have willingly let go what the amateur poet through vanity
and sentiment have brought together, especially since Brother
Peter Miller said to me : ' ' The worst soldiers are always put
in the front rank." Taking this view of it I had nothing more
to say. Afterwards so much of wood, straw, stubble, and trash
came that it went pretty hard with me. It was very deeply'
impressed upon me that each work should be a birth to appear
in eternity, not in the lightness of the mercurial pictures drawn
by men, but to stand in the clean way. However I remained
in hope that something better would come in the future. A
still greater mercy befell me, to wit : In the beginning of the
1 6th Rubric or division there was placed a silly hymn which,
on first reading through it, I con.sidered to be among the stupid
amature poetry and I wished that something better could be
put in its place. In the 29th verse it runs :
" Der docli traget deine L,ast
Und dabei hat wenig Rast. "

There I stopped and read the remainder over again, but while
I was attending to some other business, it was printed. I was
not at ease about it. I regarded it as among those great errors
of which to-day the world is full and wi.shed that it might still
remain among those rejected. I thought if it .should come.

Salterns Argn»ient. 335

either here or in Gerinauy or auy where else, before the ej'es
of ail enUghtened spirit who has found and delights in God
and his Saviour as the true rest, he might be deceived bj' such
miserable stuff after such a magnificently brilliant title-page
and I should be ashamed because of my negligence. I might
perhaps be able to find excuses that would answer before men,
but in my breast would burn a fire that would be quenched
by no excuses. I thereupon asked Brother Samuel whether
he did not think a great mistake had there occured in writing,
since unskillful poets are often compelled for the sake of their
rhyme to use which destroy the sense. He said to me, ' ' No,
I shall let it stand just as it is." I consented to do it then
because it suddenly occured to me, that in the pine forests the
industrious ants gather together straw, wood, earth, shells,
and resin, from the pines which they carry underneath into
the hill and that this is called " Weihrauch." This pacified
me to some extent because it accorded with the title. Still I
could not reconcile the word " Zionitisch" with it, because
upon Mount Zion no such collection can be found as I have
de.scribed. There God is praised in silence. There are there
only two hymns. The one is the song of Moses running,
briefly, like this, ' ' L,ord, thou and no other hast delivered
us from all of our enemies and dost protect us and lead us
through outer danger. " Exodus, 15th. There is no quarrel-
ing more, no time, no change of day and night. It therefore
occured to me that you must have a wonderful idea of Zion
since you fix its nature but know nothing of and have not ex-
perienced real and actual death. The second .song is short. It
is the .song of the I,amb which is strangled. It runs thus : "All
is fulfilled. There is nothing more to do. Now praise we our
God in silence. ' '

But you said in the meeting when I was there that every
verse was suitable for Mount Zion. That is easily said if a
man has a well smoothed tongue. You will find out otherwise
however. Meanwhile I regretted my lost time ov^r the book
and that my hope which had something honorable for its object
should have so entirely failed. I spoke with Brother Samuel
once more about it in what way it was to be understood. He

21^6 The Gervian Sectarians of Pennsvlvania.

answered me that I should not blame them for being Catholic,
which I from my heart wished to be true siuce iu the Commu-
nity of Christ there are no others. For instance we believe in
the mediation of holy ones and truly of those who are afterward
in life. This caused me no scruple because it is my dailj' exer-
cise notwithstanding I am still not holy. What then will the
holy do. But when he asked me whether I believed only in
the one Christ I would have been .shocked into a cold fever if
true quiet had not prevented. I then read the whole hymn
over again once more and saw the man who was intended and
it gave great sorrow. But I remembered how far the human
race depart from God and that man is inclined to idolatry and
easily moved to make images and to honor himself while the
tendency to depart from the true waj^ (found only in the ground
of the spirit and by the abandonment of all creature things) is
born in him. He is therefore easily led to act with sects, par-
ties, and like divisions, and one believes and receives from
another that which is pleasant without real experience of what
will be the outcome. It may be therefore that it ought not to
be taken amiss in the writer of the hymn, since as the eyes are
so do they see. Still I have no real peace about this affair. I
determined then to write to you and ask you whether you had
not seen or read this piece or had not considered what a dread-
ful production it is ; to say that without serious difficulty it can
still be taken out and in its place something to the honor of God,
or for the good of weak souls, can be put in where the two
pages are cut out which I will do at my own expense ; and to
ask you whether on the other hand it was done according to
your wish and inclination. If so, I would remind you that
the good Moses could not go into Canaan because he honored
not the Lord when he said ' ' must we fetch you water. ' ' See
what an afflicted burdenbearer and once true knight Moses
was and where is such a Moses ? Herod may well have made
such an unusually good address to the people that it caused
them to say' ' ' That is the voice of God and not of man. ' ' The
angel struck not the unwitting people because they were in-
clined to idolatry but him who accepted the Godl)- honor.

See, See, the Man ! 337

Already you suffer yourself to be called "Father. " '"^ Oh , would
there were a single one who comprehended Christ and respected
and carried out the commands of him who absolutely forbid
that you let any one call you master and should call any man
"Father" upon this earth! The misery is already great
enough, as you yourself said to me significantly. You are
the greatest God in the community. When you sat still
everything fell back. You had once for sometime given up
the meeting and everything fell away. Your dearest brethern
hastened to the world. Even Brother N. had made a wagon
in which to ride to the city. There were other instances
which you told me. And did you not the other day in the
meeting significantly and at great length speak of this idolatry
and how they went whoring after you as is indeed the case.
And now will they with full throats call and sing :
"Sehet, sehet, sehet an !

Sehet, sehet an den mann !

Der von Gott erhohet ist

Der its unser Herr und Christ."

If Brother Samuel had not said to me concerning it that the
hymn had a double meaning and one might take it as he chose,
I should have considered the last as referring to Christ and
looked upon the " God without rest" as a compulsion of the
verse. Are there not already molten calves enough ? Is not
the door of Babel great enough that they should build another
little door through which they call loudly, " See here is Christ"
in order to entice souls to themselves ? Do not misunderstand
me. I value highly the favor of returning to you. But I fear
God will play his own part in it and leave the beautiful vessel
empty lest otherwise upright souls might suffer an injury which
certainly would cause no single child of God pleasure. Much
more where it to be wished from the innermost heart that all
the might of the stars were entirely lost and that Christ were
indeed the ruler in 3'ou and the whole community. This would
give me great joy to look upon through my whole life long.
There is nothing more to say except that, with the permission

' His Kloster name was Father Friedsam.

338 TIic Girnian Sectarians of Pcnnsvlvauia.

of Brother Michael,""^ I should like, if I might, to take out this
one hymn and put another in its place because it concerns the
honor of God. It is easy to see that I have no earthly concern
in it and that the influence of no man's interest has anything
to do with it. There are still as many as a hundred hymns
with which you can feed the senses that they die not. I am
sure that a thousand pounds would not persuade me to print
such a one, for the reason that it leads the easy way to idolatry.
If it were my paper it would have been already burned. But
my suggestion was met by the brethren only with scornful and
mocking words, and at last they said, " Now we will pack up
the paper. " '" I thought ' ' they have still better right to it than
the Hussars. ' ' With such disposition of the matter for my own
part I can be at peace. God will find a way to protect his honor.
As to the rest, I love thee still. Christoph Saur.

Thereupon I received the following letter instead of an
auswer :

[CONRAD BEISSEL TO CHRISTOPHER SAUER.]

In some re.spects the subject is entirely too bad for me to
have anything to do with thee about it, since it has been
written : " Answer not a fool according to his folly, least thou
also be like unto him."

" Answer a fool according to his follj% least he be wise in
his own conceit. ' ' This is the reason that I have been moved
and thou needest not think that thou hast made a point. But
that I should be like unto thee from having to do with thee
will not happen, since we already before made the mistake of
having too much to do with thee. Thou wast not fit for our
community. Therein also was fulfilled what has been written :
" As he that taketh away a garment in cold weather, and as
vinegar upon nitre, so is he that singeth songs to an hea\'y
heart."

If thou hadst not always acted in this way it might perhaps

"" Michael Wohlfarth, who in the Cloister was Brother Agonius.
"" This is another proof that the paper did not belong to Sauer, vide
pp. 320, 326, 327, J. F. S.

Beissel to Salter. 339

have been thought that there was some reason for it, but since
thy whole heart is always ready to blame what is above thy
conceited Sophist — Heaven, it is no wonder to me that thou
comst now puffed up with such foolish and desperate conceits :
through which thou layest thyself so bare that any one who
has only ordinary eyes can see that thou art indeed a miserable
Sophist. If thou hadst only learned natural morality thou
wouldst not have been so puffed up. A wise man does not
strive to master or to de.scribe a cause of which he has neither
comprehension or experience, but it is otherwise with a fool.
Thou ought first to go to school and learn the lowly and
despised way of the Cross of Jesus before thou imaginest
thyself to be a master. Enough for Thee. This may inform
thee that henceforth I will have nothing to do with thy two-
sided, double-hearted, odious and half-hypocritical pretensions
of Godliness, since thy heart is not clean before God, other-
wise thou wouldst walk upright in the way and go not the
crooked way thou dost.

One almost springs aloft when he .sees how sharaefullj' the
name of God is misused.

The world sings its little song and dances straight and with-
out hesitation to hell, and covers it over with the name of God
so that the deception and wickedness may not be seen. Believe
me, thy way is sure to come before God, thy juggling tricks
and spiritual slight of hand which thou, from the natural stars
and not in the true fear of God, hast learned will come to
judgment : and I say to thee as the word of truth that if thou
dost not make atonement and change thy heart thou mayest ex-
pect a wrathful and terrible God, since the Lord is hostile to all
that is double-faced and false. Indeed, the paths which lead
out from thee run through one another so wonderfully that
the wonder is that God does not punish it at once as he did
the rebellious pack, — Korah, Dathan and Abiram.

Thou hast also in thy letter to me said that a fire burned in
thy breast over this or that. It would be a good thing if that
fire, if there is one, should consume thee until there should
nothing remain but a .soft and sweet spring of water in which
thy heart might be mollified to true repentance. Then indeed

340 The German Sectarians of Pennsylvania.

couldst thou for the first time learn to know rightly what is
from God and what from nature, what from God and what
from the stars in the heavens.

When I know of a man that he does not bend before God but
still walks in his own highway, I accept absolutely no judg-
ment as in Godly affairs, but say to him freely that he wash
and clean himself before I can have anything to do with him.

As concerning those other things in which one man has to
do with another it has also come to an end. Further and
lastly it is my determination to remain as I have said above.
I am so tired of the untruth of men that if I were not under
the greatest necessity, if God did not plainly intend and it
were not His will that I must be needed for the cause of con-
science, I would rather be dismissed into the still everlasting.
On that account I would have prayed that I might henceforth
be spared from such defamation, but should it give pleasure to
load me with more of it I shall bear myself as one who knows
not that there are such things in the world. I will at the last
be separated from all and will no further participate pro or con.
Still will I in some measure continue my writing and do it
again if circumstances require it.

What I have still further to say is this : that henceforth all
right over my person shall be taken entirely out of thy hands,
since thou for many years hast gone to work so wonderfully
about it as if thou hast bought it for a sum of money in order
to do with it according to thy pleasure. Thou must not think
that one is blind and foolish and dost not see what thou hast
in mind. It does not even please me that I could write German
to thee, since thy envy and falsehood are so great that it is
not easy to measure them. Therefore I consider thee entirelj'
unfit to be a judge in Godly affairs, and for this reason I have
little or nothing to an.swer to thy letter. Thou hast no ex-
perience in the way of God, for thou all the time walkest thine
own way.

COMMENT [by CHRISTOPHER SAUER] .

We have here now heard a voice, whether it came from Zion
or Mount Sinai maj- those judge who know the difference. I

Comment on Beissel. 341

am inclined to make a comment upon each word, but every
one may make his own as he chooses. I wish him only the
soft and sweet spring of water which he needs instead of the
fiery zeal of Sinai. Otherwise when he goes forth soon will
he make fire fall from heaven, which we always hear crackle
in his letter, and do signs and wonders. If I had thought he
would take the trouble to describe my propensities and his, I
would have sent him a great register of the old Adam in me
which I could describe much better than he. Since I for a
long time have besought God to enable me thoroughly to dis-
cern their enormity, and since I have found so much to do with
myself I am ready to say the simple truth so that no man need
be disturbed about me. And this is the reason for my long
silence, and also for va.y thinking seldom of his person, not
that it is too bad for me but because it can neither aid nor
hinder me. If I were in such a position as he, to give my
natural possession I should need only the princes and powerful
who still to a considerable degree have rule over the conceited
Sophist- heaven, since they desire so much to rule upon earth
and to fasten their throne there. I could have also given him
certain information that I have been beloved by spiritual per-
sons who trul)' were more beautiful and purer than those whom
he holds above Christ. God has also so willed it that I for the
same time cannot otherwise believe than that all is good to
which the same spirit impelled me. I blame not the spirit
which impelled him. He is God's creature. I only say : he
is not clean and is still far from the spirit of Christ. I rejoice
that he praises God the L,ord as all good spirits do, and in that
re.spect I love him. I hate only the untruth which he brings
to light and wishes to lay in the hearts of men. And when
he as that one which through a maid had its pleasure in telling
only the truth pointed out the Apostles to men, and sought to
further their happiness (Acts, xv, v, 17), I should leave him
in the place for which he is good, and as for myself rather
hunger until death for the completeness of my Jesus. In that
I make myself entirely clear. In like manner I make a dis-
tinction between Conrad Beissel as he stands in his still well-
proportioned attributes derived from the old-birth or birth of
thestars— l?2tc?0 9 5^3).

342 The Gcrniini Sectarians of Pcniisvlvauia.

When one approaches him lie shows first the complaisance
of Jove ; when one bends, rises, and heeds well he finds his
sweetness and lovingness from Venus, his solar understanding
and mercurial readiness. If one fails a little he shows the
gravity and earnestness of Saturn. If one attacks only a little
his spiritual pride he shows the severity of Mars with thunder
and lightning, popely ban, the sword of veugence and fiery
magic. What can induce a weak soul in sorrow and need to
come and lay itself humbly at his feet, when the unclean spirit,
which takes plea.sure in the fact, triumphs in this way. There-
fore would I counsel no one upon whom he has laid his hands
or who has been baptized by him or by another Father, since
all those who have given up the world and the gross fleshh-
life are prepared to be the habitations of a spirit, and through
their own freed spirit and its suggestions and help of other
spirits they have the power to torture a deserter and to put
him in pain of body and soul, and also those who have little
strength and do not depend with their whole hearts upon the
true living God, but rely particularly upon their own virtues.
Conrad has subjected me to this proof. He has intruded upon
my etheral past, which has taught me how it goes with others,
and how I have need of the support of my Saviour and to press
into the centre of love or heart of Jesus where this aqua fortis
cannot reach. Therefore, as I have said, I would not counsel
no one without higher strength to oppose this Spirit. It is
very powerful. And yet they are not bound by this strong
magic, they have a free will. God has for many years shown
me how many good and beautiful spirits there are which .still
are not clean. Already in the time of the Apostles there were
many spirits which had gone beyond their limits in this our
world. I therefore do not believe all that every one tells me,
even when they speak through a spirit and speak only what
the spirit saj-s. The moon goes through many phases, and
this is also his nature. It has happened because of his beauti-
ful and well-proportioned nature that he would like to be some-
thing great. He looked upon the dumb creatures in their
deformity and wanted to bring them to the right. For this
purpose he takes the means, method and way which pleased

Beasf of the Apocalypse. 343

him. So that now all must dance according to his will and do
what through the power of his magic he compels. But I also
want to say that I by no means overlook what he has in him
which is good, and I freely recognize that he has much that a
true Christian cannot be without, and this many innocent people
see and they are drawn to him by it. But for myself I can
never be attached to him for the reason that I know that his
teaching hitherto has been a compound of Moses, Christ,
Gichtel and Conrad Beissel. And no one of them complete.
The spirit of Moses stood up beldly and prayed for the people
who had disobeyed him and done wrong. Should his people
oppose him how soon would Mercury spread his wings. Christ
was an entirely different disposition. He knew his betrayer
long before, and when the latter came to take his life he was
such a gentle lamb that he said, " Friend ! wherefore art thou
come?" He received his kiss. He cured the ear of Malchus.
Our dear Conrad is very far from anything of that kind. In
many points he is very close to Gichtel and still closer to the
little beast, described in Revelations, xii, 11, which represents
his peculiarity in spiritual things. His figure is such that if
one beseeches him he has the horns of a lamb, but if one
touches his temper only a little he speaks like a dragon and is
indeed not to be regarded as the first great beast, whose num-
ber is 66. He is not indeed so beast-like, but is also not clean
Godly, but is humanly peculiar and no other than CVnraDVs
BelseLVs. DCLVVVI— 666.

If he had not for the future entirely taken out of my hands
all right to his holy person, I could and would have opened up
to him the inner ground of his heart a little between me and
him alone, but I must now be entirel}' silent for I am bound
hand and foot. It seems to me that during the two weeks
which he took to write to me he did not remember Him who
suffered an entirely different opposition from sinners, who,
although He was in the Godly image, held it not for a wrong
to be like God but lowered Him.self and became as a man. But
this one must be regarded as a God, and therefore the little
calf should and must remain upon its place. When my Saviour
had done a noble deed He desired it should be unknown. See

344 T^^^ German Sectarians of Pennsylvania.

to it that no man learn of it. But to this God we must sing to
his folly. If I had ten hymns in the book and had been
requested I would have taken them out, but Conrad is nof
accustomed to ha\ang his will broken. I could have over-
looked it in silence out of natural morality and as a printer,
but it concerned the love of God that I should not he silent.
The spiritual harlotry and idolatry would have been increased
and confirmed my suppwrt. I would rather die of hunger than
earn my bread in such a way. It would go worse with me
than with the primate in Poland who proclaimed a king upon
the throne and could not keep him there. I have, without
baptizing myself and letting myself be baptized four times
(like him), placed myself under the standard of my Saviour
and loved him, and still have not had the freedom to ask of
him that he make an oflScer of me ; but I gave myself to him,
as he best knows, as poor clay to be formed in his hand as by
a potter, or to be thrown into a corner as clay which is worth-
less. He has nevertheless appointed nie as the least beneath
his standard as a sentry to watch my post, a watchword has
been given to me which reads " love and humility." When I
then upon the dark nights call out "who goes there?" and
this parole is not answered me, I know that it is no good friend
and no man of ours. I must then fire my piece so that each
upon his post may be warned. But since the Commander is
not far away he will himself have a care. To him only the
honor. For me willingly the shame.

This interesting controversy with Beissel did not, how-
ever, estrange Christopher Saner from the Ephrata Coin-
tniinity, as we find a constant intercourse between the Ger-
mantown printer and some of the mystic brethren on the
Cocalico, especially with the faction opposed to Beissel.

Before dismissing Christopher Sauer, it may be well to
mention a few items about the earliest i.ssues of his press :

The first i.ssue of the Germantown printer was a broad-
side, printed on one side, it bore the following title :

Eine \ Ernstliche Ermahunng^ | An Junge und Alte : J

Issues of the German Press.

345

346 The German Sectarians of Pennsylvania.

Zu einer \ Ungehcucheltcn Priifung | Ihrcs Hertsens und
Zns/andes. \ Kiirizlich aus Engeland nach Afnericagesandi,
tmd zvegen seiner ]Vichtigkeit \ Aus dern Englischen ins
Deutsche treuliche iibersetzt ; Vo7i einem Liebhaber der
Wahrheit.

This was a translation from the English, who the " lover
of truth" was does not appear, the typography and press-
work, however, shows the work of a practical printer,
whoever he may have been. The heading and imprint of
this broadside, the " first issue of the German press in
America," is presented in fac-simile. But two copies of
this imprint are known.""

It will also be noted that the printer's name is spelled
with an " E." In the early days of his sojourn in Pennsyl-
vania he always wrote it "Saur. "

Again referring to his letter in the Geistliche Fame., he
writes that he knew of no better vehictdutn to spread the
news of the establishment of a German press throughout the
land than to issue an almanac.

Der Hoch-Deutsch \ Ainericanische Calender \ auf das
Jahr I nach der Gnaden-reichen Gehurth utisers | Herrn
und I Heylandes Jesu Christi \ /Jjg \ Eingerichtet vor die
Sonnen-Hohe von Peunsylvanic7i ; Jedoch an denen angren-
zenden Landen ohne merklichen Unterschied zu gebrau-
chen. Zum ersten 7nahl herausgegeben. Germanton., Ge-
druckt und zu Jinden by Christoph Saur, wie auch zu ha ben
hey Joh. Wister in Philadelphia.

No perfect copy of this almanac is known, the specimen
in the Pennsylvania Historical Society lacking the title-
page.

After the completion of the IVeyrauchs Hiigel, Saner
put into execution his plan for a German newspaper, the
first successful German periodical on the continent.

'"" One in the collection of the Historical Society of Philadelphia and
the other in that of Judge Samuel W. Pennj'packer.

Sauer's Newspaper.

347

»•«% vS f>^ iA n
*5 Cr *^ Q. or*

g ;? 3 S<2 J^

2 '—'/-» ^"«

>3^ S S » «*■ 3

3 #2.2

e
•9.

C»

348 Tlie German Sectarians of Pennsylvania.

The initial number bears the date August 20, 1739. It
was a small sheet of four pages, with double columns, the
size was thirteen inches by nine inches, and bore following
title :—

Der I Hoch-Dentsch | Pensylvanische \ Geschicht-Schrei-
bcr, I Oder: | Sarnnilttng \ IVichtiger Nachrichten.^a7is dem
Natur- tind Kirchen-Reich.

The paper was issued monthly at a subscription rate of
three shillings per year. Subscribers had the further privi-
lege of having advertisements inserted gratis.

The heading of the first page of this issue of Sauer's news-
paper is reproduced in fac-simile on page 347. So scarce
have these specimens become, that one hundred dollars
were paid for the page here reproduced. An even greater
sum is offered for a perfect copy of the Almanac of 1739.

As a matter of interest we also present on page 349 a re-
duced fac-simile of Sauer's specimen sheet and price-list
for printing and the various sizes of type. This unique
specimen, supposed to have been issued as early as 1740, is
undoubtedly the first typographical specimen sheet issued
in America.

After the German printing house at Germantown was
firmly established, the two publications Der Hoch-Dentsch
Americanische Calender and Der Hoch-Deiitsch Pensylva-
nische Geschicht-Schreiber were used by the printer as a
vehicle to give expression to the Separatist views, and at
the present day give us an interesting insight into the
religious condition of the Province from a non-orthodox
standpoint, of which more will appear in the course of
the narrative.

Saboo.

©to6c Conon.

;nf(pul5n)it55ieiroininenlelfen.

9? Oman Jractur.

lilt 33Dgeu Don bie^
fer@d)rftl)d(tin)]c&
3600 lliic^fiabeu: gdr
©eeeii/Sorrigicreimb

i)rucfeni9@($ifl(n3.

^onl)icffrfinb569o^ud>
(!a5en im ^ogen 9?,il\ unb

unb bie erfte too <StM an
i)rucfen2o§c()iHma

gjltttcJ gractur.

Sin ^ogcn Ol^.toon Mcfcr 6d)tift Cc;?
ftcht niig 146^0 ^uc^ftabm ; UnD foft
tcr SSogcn ju feOfn/fomgiercu unD joo
(otucf 3u trucfen xs <S<f)Bm'

(JiccroSwctitt

03011 Dicfcr @d)rifft beqrcift eiii ^ogcn ^.
S. gcmciniglici) i8?44 ^ucbllaW; UnD tt)\it
DaS @i'^<n unD Soviigiercn ncbii tTcn ctftcn f 00
©tucf iu Drucfcn; Drcpgifl ©filling.

(Ticcto Smchir.

^I'clcr fd gcrtaiitctt CiecM Scbwxtbdcbcr

' or iRooo; 5'ura Scrjen ua6 ([Arrigietcn
eb\l Ocr vongcdcfoten 5n^1 ju brucfeiv
ncununOittfartQig S4>iUing.

^armont gracfur.

33on Burcr ei^cifi oerfajt <ia 3o8(n8lRotfl]t<
f<6r ti<6cn unD joanQis (aufen|un( finff ftuntcit
95uil)fla6tn ; unB btirdf* 6a« Se^tn. eorrigfenn iu»
tie Dor geDcii{)ie funf DunDeri Siu(f}iiDru(t(n. fitto
unb DctDfiig 6<t)iaini;.

(Sdtmont ©c^iroabad)

Cicftf (Barmont ScbraaDaicr ifl m oer ;it^
von 6er (Sarmont .frsctur nidjt fcfer unterfiie*
6eti/ uno al(o auib im prcyg nicfet.

IJctit grociur.
ein Sogin trnn tiiftr fjrtit edjtifft, fcSlt infi* onf ma
%mi' f<(i« unli tlixlli3illllfen^, fi(b«n ijunNrt u^^ fe4lt«
od)« SuilJiiatin; uftt) btltiit M ©e?tn, dorigrrtii «n6 bi<
cic 500 '5o*rn iu trucfen tttn 'Junt unt ir«r ubrt tu
etde ?oo ^ooft) melit gitiruJt reirt, ^ll fafltt l(r« 100.
a©(()illiii3 nn^ s "Pen*, ull^^aCll^i(rllPl'«cttluttiasl<^.

pen erc gractur/ Oman i(? ««* wcii.3 untcclri«cOt
im ptcvfu

'iS^cfcg tft nun ^el• <»rcifi toon Den otaemclfcn ©cftnftcn, nemlicf;, wie rc^L^JJ.
L S? "oraeDn^ten igortc <n«. lo ©coining; ©jn ^6 ^^t^° ^jj ^ ?S

CHAPTER XXIII.
THE ZIONITIC BROTHERHOOD.

ET lis now return once more
to the peaceful vale on the
Cocalico. The year 1738
opened sadly for the soli-
tary orders, ushered in as
it was with a sad bereave-
ment for the Community.
It was during the night
of Friday, March 3d, the
midnight services being
over and the Solitary
having returned to their
respective ka7nniers to rest
their weary heads again upon the hard blocks which served
as pillows, that suddenly the stillness of the night was
broken by the notes of the Kloster bell. Clear and loud
the ringing sounded forth in the quite night. From Ephrata
mountain to Zion hill the echoes reverberated the metallic
sound. Awakened from their slumber, Solitary and settlers,
irrespective of faith, rushed to door and window seeking
for the cause of the unusual alarm. Suddenly the pealing
ceased, to be followed by a solemn tolling of the bell until
a certain number was recorded. It was the public announce-
ment that the grim Reaper had invaded the Kloster confines
and had claimed his first victim from among the Solitary.
To Brother Martin (Bremmer) the lot had fallen. He had
wrought as the Community tailor, and in that capacity
had designed the habits for both the male and female
organizations.

All Ancient Custom. 351

The ringing of the Kloster bell at the death of any
member of the Community was practiced for many years,
and as it took the popular fancy it was followed by both
Lutheran and Reformed churches, while in the Moravian
congregations public announcement of the death of mem-
bers was made from the roof of the church by trombonists,
special melodies being played according to the class and
station of the deceased. Among the Seventh-day Baptists
of the present day the custom has for many years fallen
into disuse, yet in many of the other churches in the
vicinity, and it may be said throughout Lancaster and the
adjoining cotmties, this usage still obtains, particularly in
the rural communities. It is customary when a death occurs
among the members of the congregation for the pastor to
notify the sexton, who immediately rings the church bell
to attract the attention of the community, and then tolls a
knell to indicate the age of the departed, giving one stroke
for each year of age. It happened to the writer to be in
the vicinity of the old Bergstrass Evangelical Lutheran
church during such an announcement. No more solemn
publication of a death could be made, if we except the
trombonists of the Moravian church. Upon the occasion
referred to the mournful strokes that wafted their notes
over the still November air numbered forty-eight.

Martin Bremmer's death caused much sadness in the
Community, as he was universally beloved, and his funeral
was made the occasion for considerable ceremony. Among
the strange customs observed in the case of Brother Martin,
transplanted from the Fatherland, was the opening of the
window as soon as the breath had left the body, so that the
soul conld take its flight heavenward unhindered and unob-
structed. Upon the night of the funeral, as the body was
carried out of the Berghouse, a bucket of water was poured
upon the door-sill and swept outward, after which the door
was immediately closed. This was done to prevent the

352 TIic (}(rman Sectarians of Pe7insylvaiiia.

spirit of the departed from returning to its old habitation.
With the same purpose in view three crosses were marked
upon the door-jamb with red earth or clay.

Brother Martin, who in the Ephrata register is called " a
peculiar spiritual person," was buried in the meadow, be-
tween where the Saal and the Brotherhouse now stand.
The interment took place by torchlight during the mid-
night hour, with the full mystic ritual of the order. Not
a vestige of his tomb remains at the present day. An old
manuscript before me records as follows :

"At the beginning of the year 1738, on the third or fourth
day, did Brother Martin Bremmer gently and quietly pass
from time into eternity. He left a goodly testimon}', and
remained true unto his profession and brotherhood even
unto death. He was an earnest, zealous warrior who for
almost nine years abided with the Community."

Among the important events of the year 1738 was the
formation of the Zionitic Brotherhood and the erection of
a large building for the uses of this mystic society, the
organization of which was completed at this time, its origin
and aims will now be explained. As before stated, members
continued to flock to the settlement from all parts of this
and other provinces ; thus the secular congregation at
Ephrata soon became the largest Sabbatarian settlement
in the Province. Among the more notable accesions to
the Community at this time were Brothers Sander,'"^ Hocker
and Rismann ; they arrived a few days after the funeral of
Brother Martin. Brother Jonathan Hocker was the first to
be consecrated with a monastic ritual. Shortly afterward,
another character of some importance, of whom unfortu-
nately little or nothing is known, came to the settlement.
This was Ludwig Blum, a musician, who virtually intro-
duced the system of music peculiar to the Ephrata Kloster,
specimens of which will be presented in a future chapter.

' Alexander Mack, Jr.

A New Convent. 353

In April of this year Jacob Hohnly [Ephraim ] arrived,
followed in September by Christian Eckstein [Gideon] . On
September 20th the number was increased by Valentine
Mack, who was accompanied by his wife and his father-in-
law, Johannes Hildebrand, whose acquaintance we have
made in previous chapters. They were joined in No-
vember by the erratic Gottfried Haberecht, who for a time
poses as Brother Gottlieb.

Apart from the arrivals mentioned, the brethren of the
Berghouse found their habitat becoming the rallying-point
for all the mystics in the Province ; and as their number
increased they clamored for better accommodations, similar
to those of the sisters' house, Kedar. The matter, however,
seems to have been held in abeyance on account of a lack
of necessary funds. These were eventually supplied by
one of their number. Brother Benedict (Benedict Jiichly),
a young Swiss, from Kilchery-turnen, a scion of a rich
family in the district of Berne, who had joined the Com-
munity some time previous to the adoption of the monastic
feature. The Chronicon states that :

" Inflamed by the love of God he resolved to devote his
fortune to the erection of a convent ; which was accepted
as coming by divine direction, and his proposition granted.
There was in the settlement a pleasant elevation from which
one had a beautiful view of the fertile valley and the moun-
tains lying opposite ; of this height the brethren in the hill-
house at that time held possession. When now it came to
the selection of a site, the most held that the valley along
Cocalico creek was the most desirable on account of the
water; the Superintendent, however, went up the hill
until he came within the limits of the property of the
hill-house, and there was the site chosen. By this the
spirit of wonders indicated at the very beginning that the
Brotherhood would at first build its structure on the heights
of reason, and thus soar aloft until at length by a great storm

354 '^^'C (^reruia)i Srctariatis of Pciiusylvania.

they would be cast down into the valley ; all of which was
afterwards fulfilled in the minutest detail."

^EFORE describing this building it will be well
to state that these brethren in the Berghaus
passed their time in speculations as foreign to
the pure and simple Sabbatarian teachings as
they were to the Rosicrucian tenets ; the rites
which they practised were similar to what are now known
as the "strict observance," or the Egyptian cult of mystic
Freemasonry. It is not known that Beissel or Wohlfarth
or Miller, were either in sympathy with or took part in the
movement ; the leading spirits among these votaries were
the brothers Eckerling, one of whom, Israel, held the patent
for the 239 acres of land occupied by the Lager. The four
brothers of this name — Israel, Samuel, Gabriel and Emanuel
— of whom we shall have more to .say later on — were all
prominent among the members of mystic tendency of the
community. In direct contrast to Beissel and Miller, who
were both religious and retiring men. They were, to say
the least, ambitious and overbearing, and this difference in
character led, after the introduction of the monastic system,
to more or less friction between the leaders, and eventually
resulted in the expulsion of the Eckerlings from the com-
munity. The speculations and mystic teachings of Beissel
and Miller were nothing else than the Rosicrucian doctrine
pure and undefiled, while the Zionitische Briiderschaft or
" Brotherhood of Zion," of whom Gabriel Eckerling was
the first " Perfect Master" or prior, was an institution with
an entirely different tendency and constitution, in fact, it
was one of the numerous rites of mystic Freemasonry prac-
ticed during the last century. The professed object and
aim of the members of the Zionitic Brotherhood was to
obtain physical and moral regeneration. To accomplish
this object it was deemed essential that " Zion" be built in
accordance with plans duly set forth in the teachings of the
ancient rite.

Freemasonry in Lancaster. 355

There was always more or less distrust and suspicion felt
by the adherents of Beissel toward the four brethren, the
charge even being made that they were Roman Catholics
and were in fact still in accord and secret communication
with the authorities of that church, to which, however,
they were wrongly accused of holding fealty. However,
at this time, notwithstanding the opposition of Beissel,
they had adherents enough, with the aid of Juchly's funds,
to build the house and organize a chapter of the " Brother-
hood of Zion."

That the love for mysticism in Lancaster county was not
confined to the German religious enthusiasts in the Cones-
toga valley is made manifest by the fact that during the
earliest days of Lancaster's history a Masonic lodge was
organized among the wealthier English residents. This
was undoubtedly the first Masonic lodge organized in the
Province outside of Philadelphia, and was one of the lodges
alluded to by Franklin in his note in the Pennsylvania
Gazette, No. 108, Dec. 3 to Dec. 8, 1730, where he states:

"As there are several Lodges of Free-Masons erected in
"this Province [Pennsylvania], and People have lately
" been much amus'd with Conjectures concerning them ;
"we think the following Account of Free-Masonry from
" London, will not be unacceptable to our readers," etc.

All regular records of this lodge appear to have been lost.
Now, however, from the Journal and Ledger of Benjamin
Franklin, lately discovered by the writer in the archives
of the American Philosophical Society, confirmatory evi-
dence is assured, as Franklin in his account with the
parent or Grand Lodge of Philadelphia makes the follow-
ing charges :

Lodge of Masons at B. Hubards.
1734 August 31, For three Constitutions by John Catherwood,
Lancaster County o. 7. 6.

August 15, For 6 by Rennells to Lancaster o. 14. o

356 The GeDi/ai! Scc/irn'ii/is of Poinsylvanin.

It will be recollected that in this year, 1734, Franklin
printed by special order of the Pennsylvania Grand Lodge ;

The I Consti'/iittons | 0/ the | Free Masons, | Containitig
the I History, Charges, Regulations, &c. \ of that most
Ancient and Right | Worshipful Fraternity, \ For the Use
of the Lodges, Tendon Printed ; Anno J/^J. | Re-printed
in Philadelphia by special Order, for the Use | of the
Brethreti in North America. \ In the year of Masonry
^7J4- Anno Domini 17 J4.

As these Constitutions were charged to the Grand Lodge
of Philadelphia and were sent to Lancaster and elsewhere,
the inference would certainly be that there was a lodge at
Lancaster, as none of these books were furnished by the
Philadelphia lodge to individual members. We have here
another fact of which Franklin's Ledger offers ample proof.
Again subsequent charges in the above account show that
the lodge paid for seventy copies sent to Boston and twenty-
five copies sent to the Carolinas (Charleston, S. C), where
Masonic lodges had been set up. In connection with this
subject, it may be well to state that both John Catherwood
and (John) Rennells were well-known Lancaster residents.
Then again the above entries in Franklin's Ledger go far
to substantiate the statement made in a letter written No-
vember 17, 1754, to Dr. Thomas Cadwalader, wherein it is
stated " That the writer, Dr. Henry Bell, of Lancaster, was
instrumental in organizing, in the fall of the year 1730, at
the Tun Tavern in Water street, the first regular Masonic
lodge in America.""

Nothing, however, appears to show any connection be-
tween the regular English Freemasons and the German
mystics on the Cocalico.

To return to the affairs of the Zionitic Brotherhood :

""See Franklin's account with the "Lodge of Masons," 1731-1737.
Proceedings of the Right Worshipful Grand Lodge F. and A. M. of Penn-
sylvania, December 27, 189S.

Zionitic Chapter-house. 357

preparations were once begun to erect a building for the
brotherhood, this work went on so rapidly that in May,
1738, the timbers were all framed, and the building was
raised '" with much ceremony of ritual and prayer ; five
months later it was ready for occupation, although it was
not entirely finished until five years afterward. This
unique structure was erected on an elevation or hill within
the bounds of the Lager, which became known to the
brethren as " Mount Sinai," while the Chapter-house itself
was called " Zion." This curious house was three stories
in height, the lower floor consisted of one large room,
known as the refectory, connected with which were three
small ante-chambers [kabhtettchen), two of which served
as pantries for storing the provisions and necessaries for
use during the forty days' seclusion, and the remaining
chamber constituted the receptacle for such paraphernalia
as was used by the brethren in their ceremonial. The
second floor was arranged so as to form a circular chamber,
without any window or means of admitting external light.
In the center of this chamber there was a small table or
pedestal, on which was placed a lighted lamp, which, dur-
ing the practice of the rite, was kept burning contiuuall)-.
Around this pedestal were arranged thirteen cots or
pallets, like the radiating spokes of a wheel. This cham-
ber was used by the secluded votaries as their sleeping-
room, and was known as "Ararat," typifying that heavenly
rest which is vouchsafed by the Almighty exclusively to
his chosen few, visibly instanced when the Ark of Noah
settled down on the mount of that name, there to rest for-
ever. The third or upper story was the mystical chamber
where the arcana of the rite were unfolded to the secluded.
It was a plaih room measuring exactly eighteen feet square,

•" The operation or work of setting up the frame of a building, a full
account of a Pennsylvania "raising," will be found in a subsequent
chapter, "Bethania."

358 Tlic German Scclarians of Pcnnsvlvania.

with a small oval window in each side, opening to the four
cardinal points of the compass ; access to the chamber was
obtained through a trap-door in the floor. It was in here
that the ceremonies of the rite was performed by the thir-
teen brethren who were striving for their moral regenera-
tion and seeking communication with the spirit world.

Thirteen adepts who had passed through the physical
regeneration were neces.sary for this latter ceremony, which
lasted forty days.

The structure was no sooner advanced far enough for
occupation than the necessary provisions and paraphernalia
were obtained, and preparations were made b)- the thir-
teen votaries to undergo the ordeal, viz. :

1. Gabriel Eckerling, Perfect Master or Prior, known as

Bro. Jotham.'"

2. Jacob Thoma Bro. .

3. Benedict Juchly Bro. Benedict.

4. . Bro. Jemini.

5. David Lassie Bro. Isai.

6. . Bro. Benno.

7. Peter Bucher Bro. Joel.

8. Peter Gehr Bro. .

9. Jacob Honhnly Bro. Ephraim.

10. Nathaniel Eicher Bro. Nathaniel.

11. Christian Eicher Bro. Eleazer.
12. . Bro. Just.

13. Emanuel Eckerling Bro. Elimlech.

At the conclusion of certain religious services, among
which was the saying of the 48th Psalm, a procession was
formed, and the thirteen elect were escorted up the hill to
the portals of the building, which, as soon as the adepts
had entered, were securely locked to prevent any intrusion
or interruption during the forty days of their retirement

"^ The elder brother, Onesimii.s, who was iiittiulefl for this office at that
time yet held back, Chr. Eph., chapter xviii, also chapter xxvi.

Ordeals of the Neophyte. 359

from the outside world. These days were spent as follows :
six hours of each day in silent reflec-
tion ; three hours in public or common
.prayer, in which each votary offered
his body and soul as a living sacrifice,
or offering to the glory and honor of
God ; nine hours were devoted to the
study and practice of the esoteric prob-
lems of the ritual ; lastly, six hours
were spent in communion among them-
selves looking toward the regaining of the lost or ineffable
word."^

The ritual further states that at the end of the thirty-
third day of seclusion a visible intercourse commenced
between the brethren and the seven archangels, viz.: Anael,
Michael, Raphael, Gabriel, Uriel, Zobiachiel and Anachiel ;
this visible communion lasted until the end of the fortieth
day, when the labor was finished, and each of the adepts
received from the senior archangel a parchment or scroll,
on which was the seal, or the sacred pentagon, containing
the ineffable name. The attainment of this great treasure
completed the " moral regeneration," or, as it was known
among the Briiderscha/t, the " state of primitive innocence"
{unschuld). The fortunate adept who had thus successfully
completed the ordeal, with physical bod)- as clean and pure
as that of a new-born child, his spirit filled with divine
light, with vision without limit, and with mental powers
unbounded, would henceforth have no other ambition than
to enjoy that complete rest while waiting for immortality,
when he should finally be able to say to himself, —

I AM, THAT I AM.

The ordeal which the neophyte underwent for the physi-
cal regeneration, prior to the moral regeneration as above

'" The name of God — as declared unto Moses from the burning bush on
Mount Horeb, Exodus, iii, 14 — according to the Rosicrucian theosophy
" The power which eminated in the beginning from the eternal centre."

360 The German Sectarians of Pennsylvania.

described, was as follows : the candidates for the state of
perfection {vervollkomnng)^ accompanied by a single atten-
dant, is to retire to a hut or cave in the forest, on the night
of the full moon in the month of May, and for the follow-
ing forty days is to live secluded, according to the strictest
and most austere rules of the order, mortifying the flesh
and passing his time in fasting and prayer, his meals con-
sisting merely of broths deprived of fatty substances, com-
prised mainly of laxative and sanative herbs, and no other
drink being used than rain-water which had fallen during
the month of May. A piece of hard ship-biscuit or dry
bread-crust was allowed, but the repast invariably com-
menced with a liquid. On the seventeeth day of this abste-
mious life, the recluse, in order to further reduce to subjec-
tion the physical nature, had several ounces of blood taken
from him, after which certain white drops were adminis-
tered ; six drops of this elixir were taken at night and six
in the morning, increasing the dose by two drops a day
until the thirty-second day. The composition and prepara-
tion of this elixir was a secret known only to such adepts
as were admitted to the highest mysteries, and so securely
was this secret guarded that the component parts were
never even revealed to the votaries on the Cocalico. On
the thirty-second day, as the first rays of the rising sun
gilded the horizon, a further quantity of blood was drawn
from the brother who was undergoing the ordeal, who was
then to retire to his couch and there remain until the end
of the quarantine. At sunrise on the thirty-third day the
first grain of materia prima "* was to be taken.

This materia prima is the same substance which God
created to confer immortality upon man when he was first
made in paradise, but which, by reason of man's wicked-
ness, was lost to the race, and at the present time was only
to be obtained through or by the favor of such adepts as

^^* Materia prima (primordial matter), A' Wasa : A universal and in-
visible principle, the basic substance of which all things are formed.

Physical Regeneration. 361

were within the highest circle of the Rosicrucian Brother-
hood.

The effect of this grain of elixir was that the moment it
was taken the neophyte lost his speech and power of reco-
lection ; three hours later convulsions and heavy transuda-
tion set in ; after these had subsided, his bed was changed
by his attendant or serving brother, and a broth made from
lean beef and sundry herbs was given. On the next day
the second grain of the materia prima was taken in a cup
of this broth ; the effect of this dose was that, in addition
to the above-described symptons, a delirious fever set in
wh'ch ended with a complete loss or shedding of the skin,
hair and teeth of the subject. On the thirty-fifth day a
bath of a certain described temperature was taken. The
following day the third and last grain of the materia prima
was taken in a goblet of precious wine, the effect of which
was a gentle and undisturbed sleep, during which a new
skin appeared, the hair and teeth, which had been shed two
days before, were also miraculously renewed. On the
awakening of the subject he was placed in an aromatic
herb bath. On the thirty-eighth day of the ordeal an
ordinary water bath in which saltpeter had been dissolved
was taken, after which the votary resumed his habit and
exercised his limbs. The next (thirty-ninth) day ten drops
of the elixir of life, also known as the " grand-master's
elixir " or balsam, were administered to him in two large
spoonfulls of red wine.

With the end of the fortieth day, which ended the period
of perfection, the votary completely rejuvernated and re-
stored to the state of innocence of which mankind had been
deprived by reason of original sin, now leaves his cell with
the power to lengthen his earthly existence to the limit of
5557 years, and live in a state of health and contentment
until it should please the almighty Ruler of the Universe to
call the perfect adept to the grand chapter above the skies.

This process of physical regeneration had to be repeated

362 The Germati Sectarians of Pennsylvania.

every forty years, as before stated, during the full moon of
May.

Little authentic information has come down to us from
the Zionitic Brotherhood itself, as for obvious reasons the
chronicler as well as other writers are silent as to the ritual.
A little insight, however, is gleaned from the MSS. of
Johann Frantz Regnier, who was one of the first to attempt
to gain physical and spiritual regeneration at Ephrata ac-
cording to the mystic ritual of the Zionitische Briiderschaft.
This was published by Fresenius, Frankfurt a. M., 1747. To
other actions of this erratic, if not insane enthusiast, we
have already referred in another place."'' In his written
account he states :

"In July, 1734, I came to the Beisselianer, on the Coca-
lico, and spoke to them [about the way to grace]. They
answered that by a strict life and bodily denial one may
grow and increase in sanctification, and the Eckerlings
offered to practice therein with me, and described the rite
and observance as we would have to pass through it, if I
concluded to enter into the matter. They thought that I
would not submit myself to the severe ceremonial. As for
myself I had now found food for my taste and scattered
senses, and answered ' Yes ' to all their demands, and asked
leave to commence that very day. They marveled at my
willingness, but postponed the commencement from one
day to another, in the hope that I should lose my desire.

" However, as I had the countersign that belongs to the
brotherhood, I was at last acknowledged by all as a true
brother, without anyone even asking me if I considered
myself converted, nor did they ever examine me to see if I
was in fact or not. It was not long ere I was counted
among the most important brethren, and they were willing
that I .should keep the Sacrament with them, Conrad Beis-
sel and the Eckerlings even extended the offer to me
several times before they had an opportunity to baptize me,

"' Pp. 192-5, supra.

Regnier'^s Experience. 363

But all this could not satisfy me ; I asked daily, ' When
shall we commence to live as you have taught me ? ' At
last I found that they were not in earnest to undertake the
ritual, and that they only sought to throw dust in my eyes.
I said to them, I will now commence the observance of the
ritual even if I have to carry it throiigh alone. I, however,
depended upon their promise to help me to erect a cabin or
hut wherein to obtain physical regeneration ; all that I
asked was for them to keep this part of their promises.

" When they saw that I intended to undertake the
matter in earnest, they were very unwilling [for me to do
so], and attempted to dissuade me. I asked if they would
acknowledge that it was not right [?'. ^., the ritual or pro-
cess as communicated by him]. The reply was that it was
correct, and one should live a just life if they wish to be
sanctified, but that no one could endure the trial [/. g., the
rigorous requirements of the ritual]. They themselves had
tried it. I answered that they had been unfaithful, be-
cause, as they acknowledged the correctness of the ritual,
they should have endured it even at the expense of their
body and life. I told them I shall endure it if I can thereby
gain sanctification.' I then commenced to build myself a
hermit hut or cabin, in which several aided me, to redeem
their promise, only unwillingly, however, and with dis-
pleasure. We then broke off all intercourse. I subjected
myself in my cabin to all the rules and requirements of the
ritual, even more strictly than they had been commimicated
to me. This went on without my attaining anything of
that which I sought ; until I at last lost my reason and
became delirious. When I was completely mad, and with-
out reason, they took me from the hut, demolished it, and
confined me in a cell (kammer) guarding me day and
night, "^ but as they could not accomplish anything they
removed me to a dark cell, and beat and lashed me so that

' This must have been in the Berghaus.

364 The German Sectarians of Pennsylvania.

I might recover my reason. As all proved for naught and
I only became worse, they removed me to another place ; "'
then again to another where I had more liberty, after which
I again became sane — however, not without many relapses.
Although my reason had been entirely gone, everything
remained in my memory, and I can readily recall all, so
long as nothing else crosses my mind. Thus I recovered
and came gradually to my sound senses, but whenever my
will was opposed, the turba [frenzy] and confusion again
appeared. After I eventually recovered my intellect I en-
deavored on three or four occasions to return to my brethren ;
but I was not received, because I would not acknowledge
that I had done wrong, in so far that I did not permit them
to lead me step by step. When they rejected me the third
time, I left them, and on July 15, 1735, started for Georgia in
the hope of meeting Count Zinzendorf and through him
learning the way to perfection and sanctification."

Thus the Brotherhood of Zion, with its peculiar teach-
ings and ceremonies, had become an established fact on the
hill-side overlooking the settlement on the Cocalico. The
austere religious ascetics were looked upon with awe and
veneration by the secular members, and it was not long before
the ambitious prior attempted to use his position to under-
mine the power and usurp the authority of the / 'orstelicr.

Beissel and Wohlfarth from the beginning were not in
accord with the Eckerlings and their followers in establish-
ing this peculiar feature within the settlement ; but as a
matter of fact neither the Vorsteher nor the foremost men
of the secular membership offered any serious objection to
the undertaking, and during the building of Zion, when-all
indications pointed to success, Beissel brought out an en-
larged hymn-book known as the Weyrauchs Hiigel for the
use of the Brotherhood as well as for general circulation
among the Germans in the Province.

Probably to one of the individual cabins.

CHAPTER XXIV.
THE AMWEIvL BUNKERS.

UDGING from the records, the
year 1738 was a most eventful
one in the life of the Mystics
of Ephrata. The organization
of the Brotherhood of Zion and
' the influence of the Eckerling
brothers built up in the infant
community a force which for a
time threatened to overturn the
whole policy of the settlement,
and to successfully oppose which
took all the power of Beissel,
Wohlfarth, Miller and such others as represented the
conservative element.

That Beissel was not always far-sighted enough for his
shrewd rivals will appear from various incidents occurring
during the next five years, the end of which period marked
the time of their final overthrow.

The first radical innovation was a proposition to have
one's self baptized for the dead. This scheme originated
in the fertile brain of Emanuel Eckerling, who managed
to convince Alexander Mack that his father, the patriarch,
had never been properly baptized. This efi'ected, the two
men went to Beissel and requested him to baptize them for
their deceased relatives.

Beissel, after some hesitation, acquiesced, having been
won over by Elimelech's subtle arguments. This decision
of the superintendent quickly spread throughout the settle-
ment.

366 The German Sectarians of Pennsylvania.

No efforts were spared by the Zionitic Brotherhood to
make the ceremony an impressive one. Upon the day set
a procession was formed of the Zionitic Brotherhood, the
Spiritual Virgins and the secular congregation. They
wended their way down the hill past the various buildings,
across the meadow, to a pool in the Cocalico, about oppo-
site to where the Brother House now stands. Special
hymns were sung and fervent invocations ascended when
the banks of the stream were reached.

Beissel was the administrator, and the first subject,
Emanuel Eckerling, who presented himself to be immersed
for his deceased mother. He was followed by Alexander
Mack, the younger, who was baptized for his deceased
father, the sainted patriarch of the Dunker Church. Both
of these parents had been baptized in Germany. An at-
tempt was made to justify this questionable proceeding by
the supposition, deduced from the words of Paul, that the
first Christians did the same.

The idea of thus securing immunity for deceased or
absent kinsfolk and friends struck the popular fancy, and
notwithstanding the contention of so clear headed a theo-
logian as Peter Miller, the custom obtained a firm foothold
and was practiced for many years. This movement was not
confined to the Ephrata Community, as there were many
cases where even members of other faiths had themselves
baptised by proxy for relatives and friends. Indeed, this
peculiar custom actually outlived the Community, and
there are traditions of children having become substitutes
in baptism for parents, or ince versa, as late as the fourth
decade of the present century.

Another interesting incident of the year was the confer-
ring of the title of ]^ater (Father) upon Beissel ; heretofore
he had been plain Brother Conrad. This change of title
was an innovation which only became an accomplished
fact after much controversy and rancor among the mem-
bers, the subject not being finally settled until three years

'■'■ Father^^ Friedsam. 367

later. This matter came about as follows : with the in-
crease of the congregation and the establishment of the two
celibate orders, the name Brother Conrad appeared too
commonplace for the position of the Vorsteher. So he
expressed his wish to several house-fathers who went to
great trouble to find a name for him that would harmonize
with his present surroundings ; but none of all the titles
suggested seemed fitly to express the actual relationship.
He therefore suggested " Brother Friedsam " (peaceful),
this met with their approval, and it was at once adopted by
the congregation.

A few days after this approval, Brother Onesimus (Israel
Eckerling) felt concern that it was not meet and right
for the solitary brethren to call the VorsteJier simply
" brother," " since to many of them he had been, next to
God, the cause of their salvation. Therefore they con-
cluded to call him " Father." A council of the Zionitic
Brotherhood was called to deliberate upon the question, at
which it was resolved to call him Vater ; of this action
they notified him through two deputies. According to the
Chronicon, " He accepted without contradiction ; for he
was so instructed from above that he would not readily
have refused the good intentions of anyone, even though
he might therefor reap the greatest reproach."

When this new departure became known among the con-
gregation it caused much unfavorable comment. It was
not, however, until the next regular love-feast that official
notice of the change was given. To make this announce-'
ment fell to Brother Agonius (Michael Wohlfarth), who
stated to the worshipers that " It would be too common-
place to designate Brother Friedsam merely as ' Brother.'
Methinks it were well to resolve upon how we should
address him, namely, ' Fater Friedsam.' " This proposition
occasioned various conferences, resulting in the decision
that the Solitary should call him " Father," while those of

368 The German Sectariatis of Pennsylva7na.

the secular congregation should call him "Brother." Thus
the matter rested until the year 1741.

X December of the year under consideration
(1738) a second pilgrimage was organized,
having as its objective point the Dunker set»
tlement at Amwell in New Jersey. This com-
munity centered around a "cross roads" now
known as Baptisttown or, in older records, as Dunkertown.
It is in Delaware township, Hunterdon county, about a
mile northeast of the Washington Headqiiarters. '" The
congregation in Amwell was then under the leadership of
Jeremiah Naas, and was supposed to be in full accord with
the Becker party in Germantown, the elder was seconded
by Johann Naas, Anthony Deerdorf, Jacob Mohr, Rudolph
Harley and Johann Peter Laushe, all resident settlers of
Amwell. This was not the first attempt made to introduce
mystical theology and Sabbath-keeping in the Baptist com-
munity beyond the Delaware. It will be recalled that two
years previously a similar effort was made, in which Conrad
Weiser was a prominent actor. The visit in 1736 had
opened up more or less intercourse, both social and com-
mercial, between the Germans in Lancaster county and
New Jersey, and had resulted in several members moving
from Ephrata to Amwell, among whom was Heinrich
Landis, who in 1737 married Elizabeth, daughter of Elder
Jeremiah Naas.

With this intermingling of the SaVjbatarians and regular
Dunkers the same partisan feeling arose in Amwell as in
Germantown, and resulted in frequent visits to Ephrata by
such of the Jersey brethren as adhered to the teachings of
Beissel. These visits, seconded by reports from the resi-

"* At first the meetings were held in the different houses. It was not
until about 1750 that a church, a plain frame structure, was erected,
which served its purpose for more than a century ; it was replaced in
1S56 by the present house of worship, which is known as the German
Baptist church.

Revival at Ain-icell. 369

dent Sabbatarians, had induced Beissel to organize the
present movement, his companions for the visitation were
chosen from among the most anstere of the Zionitic
Brotherhood.

Upon its arrival in New Jersey, the second pilgrimage at
once gave evidences of material results. Revival meetings
were held, and an outpouring of the Spirit took place at
which even one of their local preachers, Bechtelsheimer, felt
constrained to approve Beissel's course. So favorable an
impression was made by the Solitary, that resolutions were
passed by the German Baptists of Arawell looking more
distinctly than before toward the establishment of similar
orders and discipline to those flourishing at Ephrata.

This induced Beissel upon his return home to convene a
church council, at which Brother Elimelech (Emanuel
Eckerling), who already held the degree of Melchisedek in
the Zionitic Brotherhood, was selected as the teacher at
Amwell, and ordered to be publicly consecrated to the secu-
lar priesthood. This took place upon the appointed day,
in the large Saal, both orders of Solitary and the congrega-
tion at large being present. The event excited much atten-
tion among the people, and the ceremonial was administered
under the personal direction of Beissel, who, after repeating
several solemn charges and admonitions, consecrated
Emanuel Eckerling to his office by the laying on of hands,
after which a Bible and a large key were handed to the
new incumbent, and he was publicly proclaimed Elder of
the Amwell congregation.

At the close of this ceremony a large blank book was
produced, and all present — celibates, householders and
visitors — were asked to pledge themselves by signing their
names, thus recognizing Elimelech as head of the Amwell
church. This many refused to do, and to others the propo-
sition gave so much ofEence that they left the congregation
for a time.

Beissel now handed a missive to Elimelech. This, as

370 The German Sectarians of Pennsylvania.

the records state, was full of priestly unction, cautioning
him to " Continue steadfast in prayer and with watchful-
ness of spirit for the flock of Christ, that thou mayest
rightly divide the Word of Truth which hath been sown
in you." A cotemporar}' copy of this curious missive has
fortunately come into the possession of the writer, and as it
offers us an insight into the spirit which animated Beissel
and his followers in their efforts at evangelization among
the early Germans, as wejl as having an interest from the
fact of its being the rule for guidance given to the elder
upon his departure for his new field of labor, a translation
is here given :

"beloved brother in the lord.

" The dew of God, begotten out of the Celestial and di\ane
Sun, spread itself out over you, and the fire of the most refined
Love of God excite a holy desire within j'ou, that yoxvc whole
house be filled therewith, and the flames bursting out into a
blaze, may ascend before God in a holy flame of Love, such as
neither water can quench nor streams extinguish.

' ' Let the true sanctifying and saving grace be your guide in
all matters, and that wisdom, which is the master of all things,
enlighten }'ou, and be j'our light upon your course ; and ma}-
the word of Life spread itself within you to divine fructuosity.

' ' Let nothing separate you from God and his love, so that
you may become qualified as a holy example and guide for the
believers, o\'er whom you are placed as an eye, by which the
whole body is ruled and kept in order, so as accurately to go in
its way.

" Preser\'e carefully what is intrusted to you, in sacred and
divine supervision, and in all matters have a penetrating love
toward the chief Overseer of all things, whose fulness will be
proffered unto you, suflScient to a devout leadership and course
of Ufe.

"Keep on in pra^-er and in watchfulne.ss in .spirit for the
flock of Christ, which is intrusted to you by loj-al hands, so
that you may justly impart the word of Truth which is sown
in you.

BeissePs Charge to Eliniclcch. 371

' ' Have coustautly before your eyes the great redemption
work and Mediator's office of Jesus Christ ; thereby gauge all
j'our work, that in the end and departure the same may be
obtained. Accept nothing that befalls j^ou and others, if }'0U
cannot reconcile it at the end and departure with the spirit of
the New Covenant and the grace which is in the sacriiice of
atonement. For the eye of our Chief Overseer hath no other
design upon death and hell than that eventually they may be
dis.solved, appeased, assuaged and subjugated.

' ' In this spirit you will at all times find divine instruction,
and know how to approach ever}' one for his own betterment,
and 3'ou will to many prove an incentive to their own Salvation.
To some be a closed garden ; but unto others an open fountain,
hy grace and love, for the Salvation of their souls. — Be sober
and lowly, and keep watch over j^ourself. Beware of the in
and out goings of your heart, not only toward those who
esteem you in an inordinate manner, but to such as wrongfully
hate you as well ; thus you will secure God's favor and the
esteem of man.

" Love, suffer, endure, hope, in equal paces, for where there
is much love, there is suffering, and where there is much
patience, there hope establishes itself. Patience and hope
must endure until the end.

" Lead a life without fear, and you will have a clean heart
and conscience. Lead a life undaunted before God, and he
will make a holy abiding-place within you, for such a life
weakens sin and causes it to flee, seeing that fear, anguish, and
pain come out of darkness, and consequently are a sustenance
of sin. Therefore be bold and fearless in all your actions, and
you will not do wrong, but always that which is right, and you
will have joy upon the day of judgment, when He will come.

" Lastly, in all things let the hope of an everlasting life be
your only purpose, object, and anchor. You will then have
much peace, and your hope of future felicity will make you an
heir in the new world, and you will receive the life without end.

" The Lord continue to bless you and your walk, and make
you acceptable to Him in everything that you purpose or exe-
cute. May nothing separated )'ou from God and his love;
thus you will be blessed in time and eternity."

372 TIw German Sectarians of PeuHsyli'ania.

This epistle was handed to the new elder as his rule and
guide. He took it with him to Ainwell and there pre-
sented it to the congregation as his credentials.

Elimelech was well received b}- the Amwell brethren. A
log cabin was built for him on the grounds of John Peter
Laushe, and he at once assumed charge of the evangelistic
services. So successful was he at the outset that seven
candidates, male and female, were baptized shortly after his
arrival. His popularity, however, was of short duration.
Whenever he began to preach, he kept on and never knew
when to stop. This habit he carried to such an extreme
that his hearers were eventually tired out by the length of
his discourses. The present writer has seen the manuscript
of one sermon preached by Elder Elimelech which took no
less than five hours to deliver.

The climax was reached when the elder proposed holding
midnight watches, such as had been introduced on the
Cocalico. Here he met with much opposition, and when
finally he ordered all members, male and female, to appear
at these midnight services, the matter culminated in the
austere elder receiving his passport to return whence he
came. The old record states that the Amwell brethren
feared that offences might arise from these midnight meet-
ings, and therefore dismissed him ; whereupon he returned
to the settlement on the Cocalico in disgrace.

The dismissal of the elder, however, failed to allay the
strained feeling among the congregation, which only
ended when a number of the influential members of
the Amwell church, who were deeply convinced of the
truth of the Sabbatarian doctrine, shortly afterward deter-
mined to follow the discarded teacher to the Cocalico.
Prominent among these settlers who migrated from Amwell
to Lancaster county were Dietrich Fahnestock, Conrad
Boldhausen, Johannes Mohr, Bernhard Gitter and several
others, all being married men accompanied by their house-
holds. The first-named upon his arrival in Lancaster

Tkc Virgin as a Patroness. 373

county lived with his family for some time in or near the
Kloster confines. But shortly afterward he obtained 329
acres of land by patent from the proprietors, at a cost of one
hundred and forty dollars. The land was located on a
branch of the Cocalico, about two miles distant from the
Community grounds, and one mile south of what is now
known as Lincoln. Here he lived a consistent Sabbath-
keeper until 1775 ; his death occurring October 10 of that
year. In his family were two sisters, who accompanied
him from Germany and thence to Lancaster county, where
they both joined the sisterhood at Ephrata. One, however,
relented and married into the Laushe family ;"' the other
remained steadfast, and lived and died in the Kloster as
Sister Annella.

Among the Solitary who accompanied Beissel on the Am-
well pilgrimage were Prior
Onesimus and Brother Tinio-
theus. These two men, who
appeared to be drawn so close-
ly together, notwithstanding
that they were so diiferent in
disposition, had freqttent con-
versations with the Vorsteher
as to their spiritual course, and
bewailed the fact that there
was still something wanting
to complete their consecra-
tion. They were satisfied that they were properly baptized,
also that they had taken the vow of celibacy, yet there was
nothing to prevent them from re-entering the world and
marrying, so they concluded upon a new covenant, with the
Virgin Mary as the patroness of their order.

This was at first kept very quiet, but as it became
noised abroad it raised such a storm of indignation that a

' They settled in what is now Annville, Lebanon county.

374 ^'''^ German Sectarians of Peunsylvania.

three-hour reproof was administered to the offending prior
and brother in public meeting. This admonition, however,
failed to have any effect upon the two enthusiasts. So
shortly after the return from New Jersey, Onesimus and
Timotheus (according to another account it was Eleazer
and Timotheus), went to the Vorsteher and asked him to
renew their vow of perpetual chastity, and in token thereof
to cut the tonsure, as a visible sign of their betrothal to the
Virgin ; so that "the world might know that they had de-
voted themselves to God in the priestly office." The Vor-
steher, who always counseled chasity and celibacy, entered
into the spirit of the movement and complied with their
demand. This was no sooner done than the prior con-
vened the Brotherhood in the Chapter, and after the meet-
ing was opened he ordered everj' brother in turn to kneel
down, repeat his pledge, and, after renewing his vows, have
his hair cut and his crown shorn.

After this ceremony in the Chapel on Mt. Zion, the
Vorsteher, not to be outdone by the prior, convened the
Spiritual Virgins in their Saal. When they had assembled
Beissel entered, presumably with the brother shearer, and
after re-consecrating the assembled sisters he proceeded to
have their hair cut "after the manner of the primitive
Christian Church ; " after which he ordered their crowns
likewise shorn. When this piece of idiotic vandalism was
completed the Vorsteher gathered up the shorn tresses and
carried them to the Chapter of Zion, where he laid them
upon the Altar, with the wish that he might live until their
(the sisters') heads were gray. It was further resolved and
ordered that the tonsure should be renewed every three
months, and in the meantime no one was to put shears to
their heads.

The prior from this time forth continued to exalt himself
in his priesthood. He caused the sisters to make for him a
robe or costume, such as is described in the Bible as having

Fears of the Scotch-Irish. 375

been worn by the high-priest in the Temple. This regalia,
of which more hereafter, he was wont to assume when he
presided at the agapes and baptisms.

Night watches or vigils, and processions were also in-
troduced by Onesimiis ; and it was not long before the
Vorsteher, Conrad Beissel, was virtually superseded by the
cunning prior. However, when these actions, so foreign
to the simple Sabbatarian precepts originally promulgated
by Beissel and Wohlfarth, became known to the Community
at large, they brought additional ridicule upon the religious
enthusiasts. Among their German neighbors of other de-
nominations they thenceforward became known by such
opprobrious appela'tions as Glatzkopfe., Vollmonde^ Bettel-
Monche, Pfaffenmucker, etc.^^"

Another effect of this aping of the monastic customs of
the Roman Church during the Middle Ages was to arouse
the ire and increase the antogonism of the Scotch-Irish, a
sturdy race of unyielding Presbyterians who had settled in
Chester and Lancaster counties between the Octoraro and
the Susquehanna. These settlers from the start looked
upon the Mystic Community and its peculiar practices
with suspicion ; and when finally the tonsure was adopted
and the Solitary appeared in public with the shaven crowns,
the worst fears of the Scotch-Irish seemed to be realized,
and the charges that the settlement on the Cocalico was
merely a nest of Jesuit emissaries appeared to be substanti-
ated beyond any doubt.

Nothing that could be said or written to the contrary
could change these sturdy Covenanters in their opinion ;

"° These opprobrious epithets were common Schimp/worle, used in
Germany in derision more against the friars than the regular clergy.
Rendered into English, the two first would be bald pates, shaven crowns,
full moons, these have reference to the tonsure — a round bare spot on the
crown. The two latter terms, "medicant friars," "Popish double-dealers,"
were applied to all such members of monastic institutions as mingled with
the Community.

376 The German Sectarians of Pennsylvania.

consequently, the " croppies," as they called them, were
decried from the pulpit, as well as held up to scorn by
the individual members wherever the opportunity offered.
The result of the sectional agitation thus engendered was
widespread and far-reaching, and in course of time, on
account of the fancied similarity of their institutions, the
opposition extended to the Moravians, who were then
making a successful effort to Christianize the Indians
within the Province. This feeling eventuall}' was respon-
sible for the massacre of the Christian Indians at Cones-
toga and in the jail at Lancaster, whither they had fled
for refuge.

The belief that at least the Eckerlings and their follow-
ers were Popish emissaries was not confined to the Scotch-
Irish, but was shared by many of the Germans in Philadel-
phia and the surrounding counties, who declared that the
prior and his brothers had originally been brought up in
the Romish faith in their native city of Strassburg.'"' Even
in official circles it became the accepted belief that the
Community was governed by Popish laws and principles, if
not directly subject to the dictation of the Church authori-
ties of France or Rome. When the situation of the Prov-
ince became serious during the French and Indian trou-
bles, these insinuations and suspicions against the Commu-
nity, together with the refusal of the whole congregation
of Sabbatarians to bear arms against the common foe, in-
duced the Government to appoint a special commission to
visit the settlement and investigate the common charges.
Beissel and Peter Miller, who were then the leaders of the
Community, easily convinced the committee that they were
a Christian institution, founded upon the Word of Life and
the Gospel in its truth and simplicity, although maintain-
ing a monastic order.

"' The Eckerlings were of Reformed parentage, as will be shown in the
course of this narrative.

CHAPTER XXV.
THE HOUSE OF PRAYER.

UITE a number of import-
ant accessions marked
the advent of the year
1739. Early in March,
Brother Simeon Jacobs
came to the settlement
with his wife. They
immediately separated ;
he joined the Zionitic
Brotherhood and the
wife entered Kedar as a
spiritual sister. Toward
the end of the month
Stephen Koch arrived
from the Wissahickon and entered Zion as Brother Agabns.
On the 6th of April the Community ejected from his cabin
one Lrudwig Benter, who, to the great mortification of the
Brotherhood, had renounced his vow of celibacy and taken
a wife unto himself. Upon the following day this cabin
was turned over to Ludwig Hocker with his family, of
whom, as Brother Obed, we shall have more to say in the
course of this narrative. About this time Brother Johannes
Hofiiy and his family also came from Coventry on the
Schuylkill and settled at Ephrata ; other prominent acces-
sions during the spring and summer months were the
Kalckloser (Kalckglaser) family from Germantown, and
the return, after an estrangement of ten years, of Johannes
Hildebrand with his wife, daughter and son-in-law, Valen-
tine Mack, a son of the patriarch.

378 Tlic German Sectarians of Pennsylvania.

As was stated in a previous chapter there was no provi-
sion or room for congregational gatherings in the house
built for the Zionitic Brotherhood. Consequently the
assemblages and love-feasts were all held in the " House
of Prayer" adjoining the Sister House, " Kedar." This not
only caused more or less inconvenience to the Zionitic
Brotherhood, who had to traverse the intervening distance
in all kinds of inclement weather ; but the nocturnal pro-
cessions wending their way toward the habitation of the
Spiritual Virgins called forth all sorts of unfavorable com-
ment from outsiders, who did not hesitate even to question
the integrity of the brethren or their adherence to their
vows.

^^^^ ^'MONG the neophytes at this time were
/^^^^^^^■| two young men, Rudolph Nagle and
^^^ ^^B ^H Samuel Funk. They were the sons of
^B ^H ^H two of the house-fathers, as the heads
' ^V ^H of the secular congregation were called.
JK ^^k These two men were received into the
^^ ^^k Brotherhood of Zion in October, 1739,
.^^^^ ^H and after their period of probation was
^B^^,^'^^^ over they were invested with the dress
^^ ^r of the Order, the first one receiving the
name of Zephaniah, the other that of
Obadiah. Upon the investiture of these two brethren, their
fathers, to put an end to the rumors of scandal caused by
the nocturnal processions to the prayer-house, offered, in the
name of their two sons, to build a prayer- and school-house.
This chapel was to adjoin Zion and be large enough to accom-
modate the secular congregation of the Sabbatarians, as well
as all of the recluse and enthusiasts within the bounds of
Ephrata. This proposition of the two house-fathers was
received with great favor, and permission for the work was
given without objection. Active preparations were com-
menced without delay ; trees were felled, timber was squared.

Dr. Witt's Clock. 379

stone was quarried, sand was hauled, and lime was burned.
In the midst of this activity, a new tower clock and bell
arrived from Europe, a present from the father of Brother
Jaebez (Peter Miller).

This it appears was the second clock and bell acquired
by the Community. The first one was made for them by
no less a person than Dr. Christopher Witt, of German-
town, as early as 1735. It was rather a small and crude
affair as compared with some of a later date. It showed
two dials upon opposite sides, with an hour hand only ;
there was no minute hand. The hour was struck upon a
bell in the cupola above the clock.

[This curious clock, bearing the legend " C. W., 1735,"
may still be seen in the cupola surmounting the old
academy facing the turnpike. It is said that when in
running order the clock keeps excellent time. This is,
without any doubt, the first tower clock made in America
of which we have any knowledge. The works now, after
the lapse of over a century and a half, are still in fair con-
dition, and if they were put in order and received proper
attention there is no reason why they should not mark the
passing hours for many years yet to come. The original
bell has latterly been replaced by a large modern one.
After the demolition of the houses upon Zion hill subse-
quent to the Revolution, this clock and bell were removed
to one of the smaller houses or cabins in the meadow near
the Saal, where it remained in use imtil the school-house
or Seventh-day Baptist Academy was built in 1837, when
it was placed in its present position, since which time it
has done duty for both the academy and township school.
At the present writing the clock movement is sadly out of
repair ; an effort, however, is now on foot looking to its
repair and preservation. ]

So rapidly did matters progress in the gathering and
preparation of building material, that by October, 1739,

380 The German Sectarians of Pennsylvania.

A Piece of Vandaltsm. 381

the ground was broken for the new Saal of Zion. The
two brethren who are named as the originators of the project
were both men of family ; they furnished all of the build-
ing materials, while the Brotherhood performed the manual
labor. It is said that the mason work was done in six
weeks, during which time not a drop of rain nor flake of
snow fell to retard the brethren.

The work was no sooner well under way than an order
was issued by the Vorsteher (Beissel) to demolish the
" House of Prayer" adjoining the Sister House, Kedar,
which had been erected but a little over three years before
and the completion of which had been effected only after
much toil and privation upon the part of the Community.
After the first surprise, evoked by this unaccountable order
had passed, the brethren in blind obedience to their Superior
set to work, and in a short time the beautiful and ornate
building, with its double galleries, was razed to the ground.
The ChronicoHy commenting on this episode, states :

"The cause for which [the destruction of the building]
" can scarcely be comprehended by human reason ; the
" standard is too limited. ... It is probable that a hidden
" Hand made use of him, in this wise symbolically to rep-
" resent the wonders of Eternity, after which the veil was
" again drawn over the affair ; for there is a likeness in its
" history to that of the Temple at Jerusalem, which after
" it was scarcely finished was plundered by the King of
" Egypt."

Most of the traditions which have come down to us in
relation to this curious episode place the blame for this
piece of vandalism, which caused so much dissatisfaction
among all of the members, wholly on Beissel, but probably
the parties who were really the instigators of the scheme
were none other than the Eckerling brothers, who for some
sinister purposes of their own influenced the Vorsteher to
issue the edict which caused so much comment. This ex-

382 TJie German Sectarians of Pennsylvania.

planation is further strengthened when the fact is taken
into consideration that but a few months prior to this, on
August 13, 1739, they had caused a deed or conveyance to
be made by Jan Meyle and Barbara his wife to them for
180 acres of land, which covered the whole settlement of
Ephrata, with all of the buildings, improvements, water
rights, etc., the consideration being £2"]. \%s. [about $75],
this purchase was made without the knowledge or consent
of either Beissel or the Community. The deed was in fee-
simple to Samuel Eckerling, Israel Eckerling, Emanuel
Eckerling and Jacob Gasz ; the subscribing witnesses were
Gabriel Eckerling, Johann Grippel and Conrad Weiser.
The acknowledgment was taken before Zacheus Davis,
Esq., justice of the peace. Not a single -word or sentence
appears in the document to indicate any trust or trusteeship
for the Community.

It may be further noticed that all parties to the convey-
ance, either as principals or witnesses, were antagonistic to
the Vorsteher. This transaction was carefully guarded
from the knowledge of Beissel ; even the very existence of
the deed did not become known until many years afterward,
nor was it placed upon record until June 16, 1764.

, HE strangest part of this transaction was that
Meyle and his wife did not own the ground.
One hundred and twenty-five acres of the land
on which the settlement of Ephrata stands was
originally warranted to one Ulrich Carpenter,
January 10, 1733, while the adjoining tract of one hundred
and fourteen and three-quarter acres was surveyed to George
Masters, November 10, 1737. After the surveys were com-
pleted. Carpenter and Masters both declined to comply with
the conditions and pay for the land, for the reason that it was
already settled upon and they did not wish to dispossess or
distress the Community.

This fact by some means came to the knowledge of Israel

Patent for the Kloster Grounds. 383

Eckerling, when he at once petitioned Governor John
Penn individually, — it will be noticed that this was two
years after the date of the Meyle deed, — to grant him
the said lands, under the same metes and bounds, for the
same consideration money. This petition is still on file
in the Land Office of the Commonwealth.

In response to this petition Governor Penn issued a war-
rant under the lesser seal of the Province to Israel Eckerling
for the said 23934^ acres of land, which also grants the
property to Eckerling in fee-simple, viz. :

By the Propriktaries.
Pennsylvania. .?i :

Whereas by virtue of a Warrant under our lesser seal bear-
ing date the tenth Day of January, Anno Domini 1733, a Sur-
vey of one hundred and twenty-five acres of land situate on a
branch of Cocalico Creek in the Co. of lyancaster was made
unto Ulrich Carpenter of the same County. And whereas by
virtue of one other Warrant under our lesser seal bearing date
the tenth day of November Anno Dom : 1737 one other survey
of One hundred and fourteen acres and three quarters of an
acre of Land Adjoining the tract aforesaid was made unto
George Masters, of the said County, which said warrants
being granted under certain Conditions, that have not been
complied with by the said Ulrich Carpenter and George
Masters, nor either of them, the same together with the
Surveys made in persuance thereof, are become utterly void.
AND Israel Eckerley having requested that WE would be
pleased to grant him the said Land. Under the same Metes
and Bounds and agreed to pay to our use the Consideration
Money, which ought to have been paid by the said Ulrich
Carpenter and George Masters for the same,

THESE are therefore to authorize and require Thee to accept
and receive the said Surveys. And make return thereof for
the Use and Behoof of the said Israel Eckerly into our Secre-
tary's office in order for further Confirmation and in so doing
this shall be thy Sufficient Warrant. Given under my Hand

384 The German Sectarians of Pennsylvania.

and the Seal of our Land office at PHILADELPHIA. This
sixteenth Day of Maj' in the Year of our Lord 1741.

John PE>fN.
To Benj. Eastburn, Surv'r Gen'i,.
Endorsed

Lancaster
1741
May 16 Israel Eckerly 2395^3.

Ret. 16 May 1741.

Wm. Brigdale.

The Vorsteher, being in total ignorance of the secret
actions of the scheming Eckerlings, did not swerve from
his course, but kept on in the even tenor of his way, not-
withstanding the fact that many of the secular members
of the congregation openly charged Beissel with making
fools of his people.

There was at this time, without doubt, much local jeal-
ousy between the Zionitic Brotherhood and the Order of
Spiritual Virgins, which worked to the detriment of the
Sabbatarian congregation at large. The brotherhood, to
further injure the sisterhood and undermine Beissel, as
soon as the chapel, or House of Prayer, adjoining Kedar
had been demolished, erected in its place a small house or
cabin for the use of the Vorsteher, in which they caused
him to take up his abode, after which for a time he de-
voted himself wholly to the sisterhood.

All of the buildings erected up to this time had been
built without any definite plans for the future, but were
merely designed and erected imder the spur of whatever
motive influenced the projectors at the time being, without
concern as to what might be the eventual relation of one
building to the others.

Fortunately for the brotherhood the winter of 1739-40
proved to be an exceedingly mild one, no severe storms or
frosts appearing until the loth of January' ; consequently
the work upon the new chapel went on without intermis-
sion or hindrance. Everything, even the elements, seemed

THE GERMAN SECTARIANS OF PENNSYLVANIA.

GOVERNOR JOHN PENN,

WHO GRANTED THE PATENT TO THE ECKERLINGS.

The Great Zionitic Saal. 385

to favor the brotherhood iu their undertaking, and by Christ-
mas-day, 1739, the mason work was completed, and the frame
of the great structure was raised and pinned in place. The
brotherhood naturally felt themselves specially favored by
Providence, and likened their undertaking to the restoration
of the Temple at Jerusalem in the days of old.

This building, " Zion's Saal," was projected upon an
extensive scale ; it was three stories in height, and when
finished was a large and siglitly structure. The lower
story was a large hall, designed to accommodate the whole
congregation, secular as well as mystic or recluse, when
assembled for public worship. The walls were adorned
with texts in ornamental script, such as are still to be seen
in the Saal, and with which this book is illustrated. At
one end of the hall [most likely in the east] a platform
and choir with a gallery were built, the lower part for the
Zionitic Brotherhood and the gallery for the sisterhood. In
front of this choir or chancel the Vorsteher had his seat and
desk or table, while the entire body of the hall was furnished
with chairs and benches for the secular congregation. In
the second story was a large hall, or Saal, arranged and
furnished with all conveniences and appliances for holding
the agapes, or love-feasts, as well as performing the service
of the "pedelavium" or washing of feet. The third story
was divided into a number of cells or klmiseii for the Soli-
tary brethren of the Zionitic rite.

On the Sabbath, July 5, 174c, the last joint divine ser-
vices were held in Kedar, after which the building for the
time being fell to the uses exclusively of the sisterhood or
Order of Spiritual Virgins. On Wednesday, July 16, 1740,
the new Prayer-house of Zion was dedicated to its pious
uses with great religious and mystic ceremonies. To the
former all Sabbatarians from far and near were invited, not
excepting the Welsh and English brethren of the faith in
Nantmill and Newtown, in Chester county ; invitations

386 TIic German Sectarians of Pennsylvania.

were also scattered broadcast among the Germans beyond
the Schuylkill. The hospitalities of the Community were
extended to all who came ; love-feasts were held and pledges
of faith renewed. The expenses attendant on this dedica-
tion were borne by one Henry Miller, a wealthy secular
member of the Lancaster congregation.

Of the mystic rites and occult ritual with which the
Zionitic Brotherhood dedicated their Temple, in the
ghostly hour after midnight, we have nothing but faint
traditions which tell of processions, incantations, prayers,
and mystic ceremonies, said to date back to the ages of the
Pharaohs.

From this time forward the congregation as well as the
orders held their devotions in the new building. The
Ck7'onicon, commenting on the house, states that " In this
house many wonders of God were manifested forth, so that
its future fate was much lamented." [It was this building
that was converted into a military hospital for the sick and
wounded during the Revolutionary war shortly after the
battle of Brandywine. ]

After the dedication, the next noteworthy ceremony of
which we have any record that took place within the new
chapel was during the following Atigust, when Beissel, by
virtue of his office, as Vorsteher of the whole settlement,
in the presence of the whole congregation solemnly conse-
crated Brothers Onesimus (Israel Eckerling), Jaebez (Peter
Miller) and Enoch (Conrad Weiser) to the priesthood, by
the laying on of hands ; after which they were admitted
to the ancient Order of Melchizedek by having the degree
conferred on them in ancient form.

After the ceremony the Vorsteher, assuming the role of
Grand Master of the Zionitic Brotherhood, deposed Prior
Jotham and appointed in his place the newly-ordained
Brother Onesimus as prior or perfect master of the Zion-
itic Brotherhood. This act called forth an energetic pro-

Rigorous Discipline. 387

test from the deposed prior, seconded as he was by a number
of the brethren present. The kmeute was, however, of but
short duration, and ere the Chapter closed Beissel's author-
ity was acknowledged by all present. This action of the
Vorsteher was the result of differences which had arisen in
the congregation incident to the controversy with Chris-
topher Sauer over the hymns in the Wcyrauchs Hiigel.

In these internal troubles Beissel and the other heads of
the congregation did not interfere, as Peter Miller states,
"as long as the Prior stood to him (Beissel) in subordina-
tion." The new prior, however, was even more ambitious
than his predecessor, and further he applied the discipline
so severely as to be almost unbearable ; Peter Miller writes
that " Now was between the poor devotees of Ephrata and
" the wool-headed African Sclaves (sic) no other difference
"than that they were white and free Sclaves."

Unfortunately for the Sabbatarians throughout Lancas-
ter county, the completion of this large and elaborate house
of worship did not stop the bickerings between the two
orders of the Solitary, or equalize the interests of the
secular members with the peculiar ideas and actions of the
mystics. Two months had hardly passed since the solemn
dedication and love-feasts, when the differences between the
two mystic orders became so great that a separation took
place, and each held their religious services independently
of the other. It was on the 21st of September, 1740, that
the Brotherhood held their first midnight prayer-meeting
in the new chapel. The secular congregation now regu-
lated their services independently of the others, and at such
times as suited themselves without any reference to either
of the recluse orders.

Just prior to this division (seventh month, 1739), the
Zionitic Brotherhood obtained permission to place in a
steeple over the roof of the Saal the new clock and bells
which were donated to the Community by the father of

388 The (Jrrniaii Src/ariaiis of Pennsylvania.

Peter Miller. This clock contained an attachment for
chiming the bells and rung them at different times during
the day and night, calling the devotees to their religious
exercises. This was an innovation which was not received
with much favor by the settlers at large outside of the Sab-
batarian congregation. In regard to the latter the Chronicoji
states :

" When this was rung at midnight, not only did all the
" settlement arise, but as one could hear it for four Engli.sh
" miles around the settlement, all the families also arose and
" held their home worship at the same time ; for in those
" days the fires of the first love still burned everywhere. The
"brethren attended their services clothed in the garb of
" the Order, wearing in addition also a mantle with a hood
"like that of the Capuchins."

That these innovations, together with the rites and cere-
monies of the two orders, interfered still more with the
worship of the secular congregation was not to be won-
dered at, and before another month had passed several
prominent members commenced a vigorous protest against
their exclusion, or the curtailment of their rights and privi-
leges. This matter culminated at a general meeting, when
the Vorsteher declared —

" That it was not yet a settled thing for the congregation
" to hold its meetings in this house, and it would be to its
" disadvantage if this should continue for any length of
" time. The congregation must build itself an own house
" of prayer ; thus is it ordained in the divine order of the
"work, and I will render aid thereto in the spirit."

A heated discussion now followed, and ended by a number
of prominent members of the congregation withdrawing
from the Community, among whom were Johannes Mergel,
Heinrich Gut and Abraham Paul. The Vorsteher, how-
ever, equal to the emergency, consoled the congregation
regarding this loss with the statement that " Thus God

A Netv Project. 389

" ever purged the fold of such persons as loved their own
" life better than the leading of God."

The Zionitic Brotherhood, now seeing that their scheme
for obtaining the new chapel for their own uses showed
promise of success, at once set to work to prepare the frame
and timbers for another prayer-house, this time nominally
for the exclusive uses of the secular congregation.

It is stated that the timber for the proposed structure
was donated by Benedict Juchly, who had bought a tract
of land in the "swamp" between seven and eight miles
north by east of Ephrata.'^- All of the timbers used in
this new meeting-house were cut and squared on the ground,
and after the winter had set in were sledded to the settle-
ment, a labor in which the brethren were assisted by such
of the secular congregation as were not disaffected. The
site for the new building was staked out within the grave-
yard in the meadow, some distance from the other struc-
tures, which were all upon the higher ground on the hill-
side. In size the new prayer-house was to be forty feet
square and forty feet high, thus symbolizing the number
of perfection.'^ As a matter of fact, however, whilst
actual measurement proves the length to be correct, the
width is two feet narrower than the perfect number calls
for, and in height to the top of the extreme gable it meas-
ures some feet in excess of that number. The good fortune
attending the Brotherhood during the building of the Saal
upon Zion hill failed them in the present instance, as they

"' It was a few rods west of Reinhold station on the R. & C. railroad.
During the XVIII century and this there were two principal roads lead-
ing to Reading ; commencing at the Kimmel House south of Ephrata —
one leads by Erbs (Old Miller Hotel), Elaelt Horse, Vera Cruz [Sclimotz
Gasse). The other by Eptirala (Cross' Corner), Reamstowii (Zoar),
Muddy Creeti, Adamstoum.

Black Horse is % mile from Reinhold's Station and is the old land-
mark.

'"^ Vide, Germaji Pietists, pp. 39, et seq.

390 The German Sectarians of Pennsylvania.

were doomed to experience much disappointment and many
delays during the performance of the task.

It appeared as if all the elements were against the com-
pletion of the work. The weather during the fall season
of 1740-41 was of exceptional severity, and the winter
proved phenomenal for its severe storms and extreme cold.
During the first week in January-, the thermometer fell
lower in Lancaster county than was thus far recorded in the
Province. In the Conestoga valley the snow was over three
feet deep on the level. To this difficulty must be added
that of the extreme cold and biting winds. The severity of
this winter was so great that many cattle died from want of
fodder ; even deer were found dead in the woods, and fre-
quently they came to the runs about the settlers' houses,
and in some cases came tamely to the plantations and fed
on hay with the domestic cattle. The inhabitants in re-
moter districts suffered much from want of bread, and many
families of new settlers had little else to subsist upon but
carcasses of deer they found dead or dying in the swamps
about their cabins. Even the Indians suffered on account
of the lack of the game upon which they were wont to
subsist. Notwithstanding these drawbacks our religious
enthusiasts were not to be deterred from their undertaking ;
neither the severity of the season nor the sufTerings inci-
dent to the extreme cold hindered them in completing
the preparations for a "raising" as soon as the weather
permitted a resumption of outside labor. When the spring
once more opened, the Brotherhood, being now joined in
their undertaking by the congregation at large, prepara-
tions went on rapidlj'.

Before a month had elapsed, however, they received
another severe check. This was the death of Michael
Wohlfarth, the faithful assistant and unyielding supporter
of Conrad Beissel.

Michael Wohlfarth. 391

BROTHER AGONIUS.

Brother Agrippa, in editing the diary of the Community,
adds a special foot-note in reference to this bold evangelist,
wherein he says :

" This remarkable man, otherwise called Michael Wohl-
farth, was born at the fortress of Memel, on the Baltic sea.
How he first became acquainted with the Superintendent,
when the latter yet lived in solitude, has already been
recounted. All his life he was a faithful assistant of the
Superintendent ; and not only was he his companion on all
his travels when he declared to the people in Pennsylvania
the counsels of God concerning their salvation, but he also
sat by his side at all meetings and followed him in speak-
ing. Otherwise, according to the manner of the time, he
was in pretty close agreement with the Inspirationists, and
at Philadelphia spoke prophetically both in the market-
place and at the Quaker meetings, so also at other places,
though he never received therefor more than a prophet's
reward. In the difficulty between the Superintendent and
the Baptists he incautiously proceeded too far in judgment
with those people, which rose up against him on his death-
bed. This was expressed by the Superintendent as follows
in the last verse of his funeral hymn :

" This in time my error was,
Wherefore it must be the cause
Why so sore my strife must be,
Ere by death I was set free.

"His great merit," continues Agrippa, "which stood by
him in every temptation, was this, that he was a man after
God's own heart, like David, who knew how to humble
himself when brought into judgment. For, especially in
the beginning, he often stood in the way of the Superinten-
dent's spiritual work, and because a hidden hand always
protected the Superintendent the good brother was often
thereby brought into severe condemnation, when he might.

392 The German Sectarians of Pennsylvania.

o i

OK?

Q I

Biographical Sketch. 393

like others did, have parted from him in anger ; but as he
walked in David's footsteps he humbled himself, and ac-
cepted the judgment, even as his hymns bear witness.
When, contrary to his and others' supposition, the large
houses were built in the settlement, he was sore con-
founded, especially when he saw that great churches with
bells were being procured, abuses against which he and
others had so earnestly striven. This tempted him not a
little to mistrust whether the Superintendent had not per-
haps forsaken his post. And although he never broke the
bond of brotherly love between them, these temptations yet
brought him so far that he again became a hermit, though
without withdrawing from fellowship. To this end the
brethren built a solitary dwelling in the mountains of Zoar,
some five miles from the settlement. Finally, however, he
was especially strengthened in the faith that God's hand
was in the work, by considering that there were already
seventy persons, of both sexes, and mostly young people,
dwelling together in the settlement, who had renounced all
their earthly happiness for the sake of the kingdom of God.
Wherefore he again renounced his seclusion and removed
to the convent of Zion, where he led a very edifying life
until its close, being subject to all the rules of the Order.
His decease was greatly deplored, because, as has already
been mentioned, he brought about great changes."

The death of Brother Agonius at this time proved a
serious loss not only to the recluse on the Cocalico, but to
the Sabbath-keepers, German and English, throughout the
Province. Bold and aggressive, fearless and sincere, as he
was, Michael Wohlfarth may well be called an apostle of
Sabbatarianism. Believing it to be his duty to preach the
keeping of the seventh day, he, as has been shown in the
course of this narrative, was wont to travel on foot from
place to place, staff in hand, dressed in pilgrim's garb ; and
no matter where he was, on the roadside or in the market-

394 i 1^^' Gcnnan Sectarians of Pennsylvania.

place, in meeting-house or church, in town or country, he
boldly and fearlessly proclaimed his doctrine and admon-
ished his hearers ; being oblivious to taunts or persecution,
wherever he could find an audience there was his voice
heard admonishing to penance and obedience to God's
command as to the Sabbath-day.

^OHLFARTH, or Welfare as he was known
among the English, was one of the earliest
religious leaders among the Germans in
Pennsylvania to employ the printing-press
to reach the populace both of German and
English nationality, versions of his works being published
in both languages. One of his earliest pamphlets, printed
by Bradford, referred to in a previous chapter, is being now
first brought to the notice of bibliographers and students
through the efforts of the present writer.

His dealings with Benjamin Franklin have already been
noted upon these pages in the course of our story. Frank-
lin in his autobiography, pp. 272-273, makes following
mention of the Ephrata pilgrim, after eulogizing the Sabba-
tarian Dunkers, he goeS on to mention :

' ' I was acquainted with one of its founders, Michael Wel-
fare soon after it appeared. He complain' d to me that they
were grievously calumiuated by the Zealots of other persua-
sions, and charg'd with abominable principles and practices, to
which they were utter strangers. I told him this had always
been the case with new .sects, and that, to put a stop to such
abuse, I imagin'd it might be well to publish the articles of
their belief, and the rules of their discipline. He .said it had
been propos'd among them, but not agreed to, for this reason :
' When we were finst drawn together as a society,' said he, ' it
had pleased God to enlighten our minds so far as to see that
some doctrines, which we once esteemed truths, were errors; and
that others, which we had esteemed errors, were real truths.
From time to time He has been pleased to afford us further
light, and our principles have been improving, and our errors

Franklin's Comments on Wohlfarth. 395

diminishing. Now we are not sure that we are arrived at the
end of this progression, and at the perfection of spiritual or
theological knowledge ; and we fear that, if we should once
print our confession of faith, we should feel ourselves, as if
bound and confin'd by it, and perhaps be unwilling to receive
farther improvement, and our successors still more so, as con-
ceiving what we, their elders and founders, had done to be
something sacred, — never to be departed from.' "

So much for Brother Agonius' explanation why no con-
fession of faith was ever promulgated or published by the
Ephrata Sabbatarians.

Franklin, in his comments upon Wohlfarth's statement,
says :

' ' This modesty in a sect [the Sabbatarian Dunkers of Eph-
rata]'" is perhaps a singular instance in the history of man-
kind, every other sect, supposing itself in possession of all
truth, and that those who differ are so far in the wrong ; like
a man travelling in fogg}' weather, those at some distance
before him on the road he sees wrapped up in a fog, as well as
those behind him, and also the people in the fields on each
side, but near him all appears clear, the' in truth he is as
much in the fog as any of them."

According to the Chronicon^ Brother Agonius' departure
into eternity was as follows :

" This important change was made known to him some
time before, though he did not think it was so near. Though
a weakness overcame him a short time before, he yet recov-
ered so far that on the Sabbath before his death (May 16,
1 741) he was at meeting, and the following evening at the
brethren's table, so that there were good hopes of his entire
recovery. But his malady returned with such violence that
when the brethren came from their midnight devotions they

'" The creed or confession of faith of the regular (first-day) Dunkers
or Baptists was published by Hochman as early as 1702. It was reprinted
in America by Christopher Sauer in 1743.

396 Tlic German Sectarians of Pennsylvania.

found him in such a condition that they saw that now his
eager desire to depart would soon be fulfilled."

His illness was brief and very severe, lasting only four
days, in which " God's hand lay heavily upon him, and
fulfilled the remainder of his sufferings until his sacrifice
on the cross was complete, wherefore also he said that he
did not know whether any saint had ever endured such
martyrdom." On the following second day (Monday) at
night, just as the brethren were at their service and about
singing the hymn, " The time is not yet come," etc.,"" their
intercessions were asked for that God might open to him
his prison door.

As Agonius' sufferings increased and his condition became
critical, he asked that certain psalms and parts of Tauler's
Last Hours be repeatedly read to him, and when he felt
his end approaching he asked to be anointed according to
the usage of the first Christians. This request was com-
plied with, Beissel personally applying the chrism. Thus
he lingered in great pain until the close of the ninth hour
of the fourth day of his illness (Wednesday, May 20), when
his soul took its flight to the realms beyond to reap, let us
trust, the full reward due to the faithful pilgrim.

The circumstances surrounding his final departure are as
follows :

" It appears as if it had been revealed to him that his
end would come at the ninth hour of the day ; therefore
he looked keenly toward the hour-glass, whether the eighth
hour was not soon to pass. As soon as it struck nine he
had himself set upright and thus he expired, but when
again let down, he once more revived and asked whether
he had not yet died. After that he expired at the end of
the ninth hour."

On the following day, Thursday, May 21st, his mortal

•'* Zionititcher Weyrauchs Hugel, hymn No. 322.

Illness and Death. 397

remains were interred in the " God's acre" adjoining the
settlement,'^* as the Chronicon states, " in a cofSn neatly
prepared for the occasion." The last rites were not alone
attended by the Sabbath-keepers but by settlers of all de-
nominations for miles around, who came out of respect for
the deceased exhorter. The services were performed with
much ceremony. As his body was lowered into its last
resting-place the Sabbatarians sung a special funeral hymn,
composed for the occasion by his friend the Vorsteher, of
which the following is a stanza :

See all the anguish, trouble and pain

I sufiFered before death in vain,

Until the oil of grace so mild,

Refreshing my soul.

Was poured upon my head.

Oh, comfort rich which I enjoyed !

The brother-balm, it entered me

And caused my heart at rest to be.

The funeral was closed with the mystic rites of the Zion-
itic Brotherhood.

"* The old graveyard of the Community, dating from about 1737, was
situated in this meadow, and the intention, no doubt, was that the prayer-
house or church of the congregation should be in the centre of the grave-
yard as was the custom both in Europe and America. This, however,
was not the first place of burial of the Community. When Sigmund
Landert's wife died in 1728 she was interred in the corner of a field on
her husband's plantation. In the following year the old widow Ecker-
ling, the mother of the four brothers who played so important a part in
the early days of the settlement, also found her resting-place there,
together with her daughter-in-law, Catherine, the wife of Samuel (Brother
Jephune). This place was used as the regular burial-place by the Con-
estoga congregation until about 1737, when a part of the meadow was
selected for the purpose ; this in turn was used until about 1750, or per-
haps a few years later when the present graveyard on the turnpike was
laid out. So far as the writer has been able to discover no mark or
vestige of either of the two former places of sepulchre remains at the
present day. This is the more strange when we consider the number of
interments there must have been in the meadow around Peniel prior to
its abandonment.

39^ The German Sectarians of Pennsylvania.

By the direction of Beissel a tombstone'^' was placed o\'er
the grave. It is said to have been in the meadow a little to
the eastward of where Beissel's cabin still is. It bore the
following inscription written by Conrad Beissel :

' ' Hier ruhet der gottselige Kampfer

AGONIUS

starb Auno 1741.

Seines Alters 54 Jahr, 4 Monat, 28 Tage.

Der Sieg bringt die Kron,
U. der Glaubens -Kampf den Gnaden- lohn
So Krouet der segen den seligen kampfer,
Der allhier ein Siinden- und Belials-

Dampfer
Im Frieden gefahren zu seiner Ruh-kammer,
Allwo er befreyet von Schmertzen und

Jammer." (Chron. Eph. pp. 121.)

Translation :

Here Reposes the Godlj' Warrior

AGONIUS.

Died Anno 1741.

Aged 54 years, 4 months, 28 days.

victory brings the Crown
In the fight for faith, grace and renown.
Thus blessings crown tlie warrior true
Who bravely Sin and Belial slew.
Peaceful he passed to his chamber of rest,
Where now he is free of all pain and distress.

•'' A careful search as late as the fall of 1898 failed to reveal any trace
of this tomb.

THE GERMAN SECTARIANS OF PENNSYLVANIA.

THE SAAL AND SISTER HOUSE AT EPHRATA.

SOUTH FRONT OF SISTER HOUSE.

ANGLE OF SAAL AND SISTER HOUSE FROM N.

THE SAAL (pENIElI.

- SAAL AND SISTER HOUSE FROM i

CHAPTER XXVI.
PENIEL.

WING to the many draw-
backs which the Commu-
nity experienced during
this building operation, it
was not until September
that the new structure was
enclosed. A curious fea-
ture of the building is the
extreme pitch of the roof.
This was occasioned by
the fact that the winter
of 1740-41, as has already
been stated, was a pheno-
menal one, with an extraordinary snowfall. This induced
the brethren to raise the angle of the frame so as to shed
the snow the more readily in case the succeeding winters
should prove as severe.

It was only by hard work and persistent effort that the
new structure was made tenantable for the congregation by
the following December (1741), when it was consecrated to
its pious uses with a general meeting and love-feast, upon
which occasion the Vorsteher named the new building
" Peniel," for, according to the Ckronicoii, "upon this spot
had he wrestled in the spirit and prayed, and had a vision."
As a matter of fact, it was the name which Jacob gave
to the place in which he had wrestled with God (Gen.,
xxxii, 30).

After the dedication, Brother Elimelech (Emanuel Eck-
erling) was inducted as Intendant or Vorsteher of the new

400 The German Sectarians of Pen?isyh>a>iia.

house of prayer, after which divine services were held under
his direction at stated intervals for the congregation at large.

The arrangement of the Saal at first was entirely different
from what it is at the present time. As originally designed
and built, it was double the height of the present room ; it
was light and airy, with two broad galleries running north
and south, supported by a single post in the centre. The
high ceiling was supported by two heavy beams set at right
angles, thus forming four panels. They in turn were sup-
ported by a massive chamfered pillar ; this is still in place.
The general entrance for the Brotherhood and congregation
at large was by the door in the west. This has the same
peculiarity as have all the doors leading into the prayer-
halls of the Community, in being very narrow, so as to
carry out the scriptural injunction, that " narrow is the
road that leads to God." '^ In the east, directly opposite the
door and upon a slightly raised platform, stood the preacher's
bench and table.

The two galleries, or por-kirche as they were called, were
screened with lattice work, and were for the use of the women
of the settlement, the north gallery being reserved for the
sisterhood of Spiritual Virgins. In this arrangement they
also followed the custom observed in the Holland and Ger-
man synagogues, wherein the women were relegated to the
screened galleries. The entrance to these galleries or por-
kirche was by a door which opened upon a narrow staircase
in the northeast corner of the building, which in turn led
to a corridor running the length of the building at the
eastern end. A narrow door, twenty by sixty inches, gave
access to the north and south galleries. By this arrange-
ment the sisters and the women of the congregation could
enter and depart from the services without coming into
contact with the male worshipers. Each of these galleries

'-' straight is the gate and narrow is the way that leadeth unto life,
Matt., vii, 14. See also Luke, xiii, 24.

Iro7t the Symbol of Darkness. 401

was lit by three windows, while the west wall was pierced
for four windows. The plan of the Saal as here described
was continued until after the adjoining convent became the
home of the sisterhood.

PECULIARITY about these unique
Ephrata buildings is the almost total
absence of iron in their construction.
Wooden pins were used in place of
spikes or nails wherever it was possi-
ble to do so. Even the split oak laths
which hold the plaster in place are fastened without the
use of nails. A channel or groove was plowed in the
upright timbers, and the laths were cut to proper length,
the ends pointed, and then slid down in grooves in the
posts, after which the grout or plaster was filled in on both
sides of the laths ; thus a solid wall was built up impervious
to either vermin or weather, and to the present day these
houses are cool in summer and warm in winter.''" Even
the chimney flues were built of plank lined inside with a
thick coating of a mixture of clay and fine chopped grass
or straw (liecksel^ hdckerling). The absence of iron is ex-
plained by the fact that in the Cabalistic as well as in
Rosicrucian theosophy and Biblical teachings, iron was the
metal which represents and was symbolical of night or
darkness."" It was the antithesis of gold, the symbol of
purity and light. Iron was held to be the product of the
powers of darkness, and to be the medium by which all
physical and moral evil was brought into the world. That
this belief existed far back in the dim ages of the past may
be seen by reference to Exodus, xx, 25, where the Lord
says to Moses, " If thou wilt make me an altar of stone,
thou shalt not build it of hewn stone, for if thou lift up

'^^ The same construction was applied to the floor of the Dunker church
in Germantown in 1770, the split oak lath and mortar are still visible from
the basement under the floor of the church.

i** Zoar, ii, 24, a and b.

402 Thr German Srctarians of Poinsylvania.

thy tool upon it thou hast polluted it. An altar of whole
stones, over which no man hath lifted ujj any iron." ''"

Another prototype of the Ephrata theosophists was the
Temple of Solomon, into the construction of which great
edifice no iron whatever entered,'^' the scriptural injunction
given by Moses''* being literally obeyed, "Thou shalt not
lift up any iron tool upon them."

By reference to the interpretation of Nebuchadnezzar's
dream'*^ it will be seen that even in Babylon iron was
known as the symbol of destruction. Coming down to
later years, it was taught by the Rosicrucians that the so-
called Iron Age or the dark Medieval period was the epoch
during which the destroyer reached his greatest power,
when vice, ignorance, superstition and priestcraft had full
sway and reigned supreme."^ It was in obedience to these
Biblical commands, reinforced by the teachings and tradi-
tions of the Order, that little or none of the proscribed metal
was used in the construction of the buildings intended for
sacred purposes ; the furniture of the Saal was put together
entirely with wooden pins, while the boards which formed
the altar were carefully scoiired with fine sand to eradicate
every sign of a tool mark before they were put together for
the pious uses in the east.

They even went farther and eschewed the metal utensils
at their love-feasts ; their plates or platters were made of
poplar wood, as were the candlesticks used in the religious
meetings ; their knives and forks were made of the harder
hickory. The sacred vessels, the paten and chalice used in
the administration of the holy communion were also of
wood, made by the brethren, it is said, without the use of

'" Joshua viii, 31.

"'^ Kings, vi, 7.

133 Deutrononiy, xxvii, 5.

"* Daniel, ii, 40.

"^ MoHtor Philo. d. Hisl., Illn 3S9.

Radical Changes. 403

iron tools ; '^ and, strange as it may seem, the snow white
altar-cloth, or linen cloth used to cover the table, even to
the present day, after being washed is smoothed or ironed
with square wooden blocks which are used in place of the
ordinary flat or sad irons, so that none of the proscribed or
unholy metal may touch the altar or its belongings.'^'

In the interior arrangements, however, there have been
some radical changes. The most important one was made
some years after the adjoining convent was handed over to
the sisterhood, and the large Saal adjoining the Brother
House (Bethania) was built. It was the division of the
large Saal into two separate rooms. For this purpose the
centre pillar was morticed and two beams were introduced
to carry joists between the two galleries, these were then
floored over, thus closing the open space. The effect of
this change was to make the Saal the low dingy room that
we now see it.

In the upper part the lattice work was removed from the
former galleries, and these, with the intervening space now
floored over, formed a large light room of corresponding size
to the one below (about thirty-six by twenty-seven feet).
This room was broken by a single obstruction only, viz.,
the large central pillar. Entrance was gained to the halls
upon both floors from the adjoining Sister House by narrow
doorways (twent}' by sixty inches) in the extreme north-
west angle of the room.

After this radical change was consummated, the lower
room was continued in its original uses for public worship
and occasional love-feasts. The upper room, however,
became the private chapel (if the term be permissible) or
prayer-room (bet-saal) of the Sisterhood of Saron.

"* A local tradition states that the goblets were turned with a hardened
bronze chisel or tool.

™ Two of these wooden sad irons, if the term is permissible, are still in
use at Ephrata at the present time, where they were shown to and ex-
amined by the writer.

404 The German Sectarians of Peiinsy/i'ania.

The public entrance to the lower Saal is by a hooded
door in the west front ; this door is flanked by a small
window upon either side with nine panes of glass. The pri-
vate entrance from the adjoining convent or Sister House,
Saron, is, as above stated, by way of a narrow door at the
northwest corner of the room. This door with its wooden
latch and hinges is low and narrow, a peculiarity which is
further accounted for, beside the scriptural injunction
already mentioned, by the fact that all of the celibates
were supposed to be thin and spare, a physcial condition
brought about by the mode of living and the mortification
of the flesh as practiced within the Kloster. Any one who
preferred feasting to fasting, or physical comforts to a life
of absolute self-denial had no place within the Communit}-.
Then, again, the entrance was made low, so that the wor-
shipers were forced to bow the head or bend the knee as
they entered the house of prayer.

As we step into this venerable sanctuary the visitor is at
once struck with the extreme plainness of the room and its
furnishings. The walls are wainscoted about half way up
the sides with unpainted boards, above which they are as
white as lime can make them, and for purity in color vie
with the linen cloth spread upon the communion table.
No decorations or ornaments greet the eye, except the old
scriptural texts and allegorical compositions in ornamental
penmanship {frachir-sclirifff) hanging against the walls,
and which were placed there over a century and a half
ago. There are still to be seen within the Saal twelve of
these large illustrations of ornamental Kloster penmanship.
Once upon a time they were choice specimens of the sister's
writing-room, examples of patient toil and artistic handi-
work, unsurpassed in the delicate tracery of flourish and
detail, but now yellow and discolored, — the paper disinte-
grating and crumbling, with ink brown and faded, while
some of the wording is hardly decipherable. Yet they are

The Saal at the Present Day. 405

priceless mementoes of the past, showing the present gener-
ations to how great an extent education and culture flour-
ished among the early German settlers in this valley.

Light is admitted to the Saal by six windows in addition
to the two in the west wall ; three of these are in the north
and south walls respectively. To keep out the sun these
are shaded with a piece of plain white linen, having a hem
at the top, through which a cord is drawn and fastened at
either side of the casement. The furniture of the Saal
consists of four long tables in the body of the hall, flanked
by wooden benches devoid of backs upon either side of the
table. Along the sides of the room are ranged regular
benches with backs, while against the south and west walls
a shelf is fastened, high up near the ceiling, for the hats
and wraps of the worshipers.

In the east end, upon a small raised platfonu, is the
preacher's bench and the communion table ; this is a plain
unpainted wooden affair covered with a fair linen cloth,
upon which usually is placed the Bible, hymn-book and
an old hour-glass, whereby in olden times the length of the
preacher's sermon was regulated. This was a common
custom with some of the German congregations in Lan-
caster county, and was one that acted in the interest of
both the clergyman and his hearers. In the former case
the minister knew that he was not unduly lengthening his
discourse with his "thirdly's" and "lastly's." Upon the
other hand, as the hour-glass {sandtihr') was always turned
at the beginning of the sermon, the worshipers were assured
that they were receiving the full quantity of religious dis-
course to which they were entitled.

There is still in existence a petition from a congregation
in Lancaster county to Synod, wherein complaint is made
to that body that the minister's discourse was not long
enough, and did not last until all of the sand had run
down. The result of this action was that another " quarter

4o6 The German Sectarians of Pennsylvania.

hour of sand" was put into the kufizel nhr^ and pastoral
relations were not severed.

A door to the left of the preacher's platform leads into
the kitchen offices, this department consisting of a long
narrow room extending the whole length of the house. In
this room are still to be seen the appliances for preparing
the viands and baking the imleavened bread used in the
love-feasts. Here is still the old dough-trough in which
the flour was mixed, and the plain oaken table upon which
the dough was worked until it was ready to shove into the
large brick oven, the door of which opened directly into
the room. Here is still to be seen the reiser^ an ingenious
tool with which the loaves were scored before baking so
that the bread would break evenly. Access to this depart-
ment was also gained by the door, which opened to the
private staircase already described, whereby the sisters in
charge of the kitchen could enter and depart without being
seen by the other worshipers.

Returning to the Saal of to-day, we find the girders or
beams of the ceiling supported by two heavy posts in ad-
dition to the morticed pillar ; these posts are directly below
the beams which formerly supported the galleries. The
ceiling between the heavy timbers is made of yellow poplar
boards, with narrow laths covering the joints, and, similarly
to all other woodwork in the Saal, is unpainted and kept
as scrupulously clean as when the Sisters of Saron here
reigned supreme.

The portion of this ceiling beneath the old gallery is said
to be in its original condition. If the visitor to the old
sanctuary will cast his eyes aloft toward the northwest
corner of the room, directly under the old north gallery,
and look carefully at the boards forming the ceiling, he
will plainly see at regular intervals the impression of the
naked human foot upon the boards, marks that have re-
mained here during all these lapse of years, notwithstand-

Mysterious Footprints. 407

ing repeated attempts to eradicate them with soap and
sand and an application of muscle such as only a Pennsyl-
vania-German matron is capable of.

Several explanations of these mysterious footprints have
been given to me in the course of the years covering my
investigations of these people. The first story, by an old
inmate of the Kloster, was as follows : Far back in the
days when yet the Eckerlings were the ruling spirits, and
the Brotherhood of Zion practiced their mystic teachings
and occult rites, some question was raised at one of the mid-
night meetings as to the truth of the claims made for the
esoteric and mystical rites and practices of the Zionitic
Brotherhood. There was a great outpouring of the spirit
upon that occasion, and the discussion finally grew into a
challenge to the mystic brotherhood to produce some proof
of their supernatural or occult power. With that the
seventh hour pealed forth from the tower of Zion hill ; this
hour corresponds with our midnight. Hardly had the sound
died away when two of the Zionitic brethren accepted the
challenge. Throwing off their long robes and taking the
sandals from off their feet, they mounted one of the long
tables, and supporting themselves for a few seconds by
their hands, raised their feet to the ceiling, and thus
walked in this reverse order among the brethren. One of
these men was the prior, and wherever his feet touched the
ceiling they left their impression upon the unpainted wood.
Thus was manifested a double miracle. Such is the legend
as told to me many years ago. In later years, the venerable
Sara Bauman told me a similar tale, and further said that
she had repeatedly tried to scrub the marks off the ceiling.
These traditions appear to be further strengthened by re-
ferences to be found in both Chronicon and contemporary
manuscripts, wherein it states that in the prayer-houses of
the celibates "were manifested forth many wonders of
God."

4o8 The German Sectarians of Pennsylvania.

Another explanation of the mystery, as given by persons
who deny any mystical origin of the footprints, declares
that while the boards were being sawed down at the
Kloster sdg-miihle, and it being customary to work bare-
footed in summer one of the brothers became sore in his
feet, greased the soles during the day and in the course
of his duties walked over the freshly sawed yellow poplar
boards, thus leaving the imprint of his naked feet upon the
fresh lumber. The advocates of this theory, however, fail
to state how it was that the subsequent planing failed to
remove the marks. However, be this as it may, the foot-
prints upon the ceiling of the Ephrata Saal will always
remain an interesting mystery.

In the centre of the room stands a relic in the shape of
an old cannon stove, such as were made early in the cen-
tury and intended to consume anthracite coal ; specimens
of this kind are now seldom met with.

Thus we find the old Saal of Ephrata upon the verge of
the twentieth century. It forms a span or link with the
past, when yet the red man roamed over our fair domain
and we owed allegiance to the Hanoverian Georges, who
were then upon the throne of England. The great march
of improvement, modern methods and the longing for ease
and luxury during the hours of worship and for ornate
services have found no foothold within this venerable
sanctuary. The room, as well as the services held therein,
is still as in the days of yore, — in appearance as plain and
unadorned as were the first Quaker meeting-houses, — with
services as fervent as when led by the austere Prior Jaebez.
Long may the old Saal be preserved and remain in its
primitive simplicity as a reminder of the religious pio-
neers who settled here and kept alive the fires of mystic
theosophy in these western wilds !

Mention was made of the large specimens of Kloster

THE GERMAN SECTARIANS OF PENNSYLVANIA.

WITHIN THE SAAL.

Fracttir-Schrift in the Saal. 409

penmanship hanging against the walls of the Saal. These
examples of early caligraphic art are worthy of an extended
description. Our wonder and admiration for them increases
when we consider that the same hands that executed such
exquisite penmanship wrought the finest kind of embroid-
ery and needlework and even wove fine laces, at the same
time during a part of the day performed laborious farm
work in both field and stable, besides attending to the
menial duties of house and kitchen.

|AVING to greatly reduce our chapter initials they
give but a faint idea of the beauty of the origi-
nal drawings, which fortunately still exist. The
specimens upon the walls of the Saal are now
fast going to decay ; the paper is discolored and
stained by age, and where covered with ink is
disintegrating and crumbling into dust. This
is the case with all of the Ephrata manuscripts.
The explanation given is that the ink was a
decoction of gall-apples and copperas and that
the irretrievable damage which they have sus-
tained is due to the latter ingredient. Photo-
graphs and faithful copies of these placards have
been made by the writer and are reproduced in
this history.

We will now walk around the Saal and examine these
curious tablets with their strange inscriptions. Commenc-
ing with the one over the door leading into the Sister
House. This consists of six lines :

Die Tiir zum eingang zu das Haus

Wo die vereinte seelen wohnen

I,ast keines mehr von da hinaus

Weil Gott tut selber unter ihnen frohnen

Ihr Gliick bliith in Vereinten Libes-Flammen

Weil sie aus Gott und seiner I<ib herstammen.

4IO The German Sectarians of Pennsylvania.

Which I translate :

The door for entering into this house

Where the united souls reside

Lets none from hence depart,

As God himself among them doth abide

Their fortune blooms in united flames of love

As they from God and his love descend.

Upon the west wall, almost joining the narrow door, is a
tablet of five lines, two of which are in large capitals, while
the three lower lines are in lower case and capitals :

CHRISTUS

DER HIRTE

dieser Schaar tuth sie als Schafflein

weiden, drum gehen sie bey Paar u Paar

Und riihmen Gott mit Freuden

Translated :

CHRIST

THE SHEPHERD

Of this flock doth them as Lambs

Attend, thus they go pair by pair

and glorify God with joy.

The tablet on the north wall, to the right of the narrow
entrance, consists of eight lines :

So lebt denn die reine Schaar

Im inneren Tempel hier beysammen,

Entrissen aller Weltgefahr

In heiss verlibten Libesflammen

Und lebet dann in Hoffnung hin

Nach der begUickten Freiheit die dort oben

Da sie nach dem verlibten Sinn

Ihn ohne Zeit und End wird loben.

Translated :

Thus lives the pure company
In the inner sanctuary here together,

Rescued from all worldly harm
In burning flames of love enamored

Inscriptions upon the Walls. 411

And living now on in hope

toward that happy freedom, which there beyond

They according to the enamored sense

Him without time and end will praise.

Upon the east wall, over the door leading into the kitchen
offices, we find a tablet of four lines :

Die Lib ist unser Kron und heller Tugend Spiegel,

Die Weisheit uusere Lust und reines Gottes-Siegel

Dass Lamm ist unser Schatz, dem wir uns anvertrauen

Und folgen seinen Gang als reinste Jungfrauen.

Translated :

The [divine] Love is our Crown and bright mirror of Virtue,

The [divine] Wisdom is our joy and pure signet of God,

The Lamb is our Bridegroom, to whom we trust ourselves

And follow in his lead as the purest vestal virgins.

To the left of this, in the northeast corner of the room,
is another inscription consisting of nine lines, three of
which are in capital letters :

UNSRE KRONEN DIE WIR TRAGEN

HIER IN DIESER STERBLICHKEIT,

Werden uns in Triibsals Tagen-Durch viel Leiden zubereit

Da muss unsre Hoffnung bliihen-und der Glaube wachsen auf

Wenn sich die Welt und Fleisch bemiihen uns zu schwachen

in den Lauf

O Wohl dann, weil wir gezahlet. In der reinen Lammer Heerd

Die dem keuschen Lamm vermahlet. Und erkaufPet von der Erd

Bleibet schon all hier verborgen. Unser Ehren Schmuk und

Kron

Wird uns doch jenem Morgen, Kronen Jesus, Gottes Sohn.

Translated :

OUR CROWNS WHICH WE WEAR

HERE IN THIS MORTALITY

Were for us in Afflictions days, in great sorrow prepared.

Here our hope must bloom and our Faith grow on high

When the world and the Flesh endeavor to weaken us in our

cause

412 The German Sectarians of Pennsylvania.

Oh, what joy ! for we are numbered among the flock of pure

Lambs,
Who by the immaculate Lamb espoused, are redeemed from

the world,
Although here are hidden our sacred jewels and crowns,
Yet upon yonder morn will crown us JESUS, the Son of GOD.

Directly over the preacher's bench is a tablet of five
lines, the two upper ones in large capitals :

GOTT UND

DAS KEUSCHE

Lamm muss stetig in uns wallen

Und uns in Ewigkeit nicht lassen mehr

ERKALTEN.

Translated :

GOD AND

THE IMMACULATE

Lamb must continuallj' within us abide,

Nor must He forever let our

ZEAL ABATE.

Narrow and Crooked Way. 413

Immediately to the right of the tablet is one of mystical
and allegorical import. This is about three feet square, but
is so discolored that it is almost undecipherable. It repre-
sents the " Narrow and Crooked Way," and is a most
curious and ingenious composition. The chief feature is
a labyrinthine path, filled up with texts of Scripture, ad-
monishing the disciples of their duties and obligations
which their profession impose upon them. This specimen
of Kloster art is rapidly crumbling into dust.

Upon the south wall another allegorical subject attracts
the eye ; unfortunately this is also in a dilapidated condi-
tion, even more so than the last one described.

This tablet ixpon the south wall represents the "Triple
Heaven" and is divided into three unequal sections ; all
are filled with innumerable figures and Bible quotations
[Spriich].

In the first section, Christ the Shepherd is represented
gathering his flock together. In the second, over three
hundred figures in the habit of the Order are represented
with harps in their hands, singing praises to the Saviour.
In the third is seen the throne of the Almighty Ruler of
the Universe surrounded by over two hundred angels and
archangels, the whole being divided by almost innumerable
Spruche or Bible quotations.

In the southwest angle of the room there are two large
tablets, almost filling the space between the wainscoting
and ceiling. The tablet upon the south wall consists of
five lines, two of which are in large ornate capital letters :

BITT U. FIvE-

HET DAMIT

Seinem Geist, und tuht in I<ibe wallen

Dass jedes seine Wunder preisst ohn einiges

VERALTEN.

414 The German Sectarians of Pennsylvania.

Translated :

ENTREAT and SUPPLI-
CATE THEREWITH
His Spirit, and then in Love abide,
That each his wonders praise, without any
Zeal abating.

The tablet upon the west wall contains a quotation from
the Apocalypse xxi, 23 :

UND DIE
STADT DARE

Keiner Sonnen noch des Mondes dass

Sie ihr scheinen ; den die Herrlicheit Gottes

Erleuchtet Sein Ihre Leuchte ist dass Lam. Off. 21, 23.

Translation :

And the city had no need of the sun, neither of the moon,
to shine in it ; or the glorj^ of God did lighten it, and the Lamb
is the light thereof.

Another upon the south wall contains a quotation from
the Apocalypse xxi, 24, 25.

Lastly we have one of two lines.

Wo Filadelfia bliiht als a ein griines Feld
Da sihet man aufgehen die Frucht der neuen Welt.

Translated :

Where Philadelphia "' blooms as a verdant field
There one sees arise the fruits of the New World.

The historic Saal now serves as a meeting-house for the
local German Seventh-day Baptist congregation, who since
1 81 3 are the legitimate successors to the old Community.
Religious services are held upon the seventh day whenever
a preacher can be obtained, as they divide their time be-
tween the congregations of Ephrata, Snowhill, Salemville
and Morrison's Cove.

' Used in the sense of brotherly love.

Restoration of the Saal.

415

For some years past the upper portion of Peniel was
divided off into rooms and used as tenements. Now, how-
ever (1899), under the guidance of the present intelligent
board of trustees, the dififerent tenants have been dispo-
sessed, and the building is being restored to the same con-
dition as when occupied by the old sisterhood, and at the
same time is being put into complete repair, so that it may
withstand the ravages of time, and together with the two
other houses it will remain, we trust, for many years to
come a prominent landmark and reminder of the German
Sectarians in Lancaster county.

CHAPTER XXVII.
A CELESTIAL VISITANT.

ITHIN a few weeks after
the dedication of Peniel a
celestial phenomenon ap-
peared in the shape of a
beantifnl comet. The com-
ing of this erratic visitor,
unheralded or announced,
wrought great consterna-
tion among the German
settlers throughout the
Province. The memory
of the fiery comets that
appeared in the sky prior
to the French invasions and devastation of the Palatinate was
yet fresh in the minds of the older people, and so firmly
rooted was the belief that comets were the precursors of war,
famine and pestilence that fears were expressed by even
those of sober thought that the flaming star foretold similar
scenes of bloodshed in the New World. The beautiful visi-
tant in the sky especially affected the superstitious residents
of Germantown, to make no mention of the remaining her-
mits on the Wissahickon, who looked at it as a possible
harbinger of the celestial Bridegroom whose coming they
so long and earnestly expected. To the mystic enthusiasts
on Mount Zion at Ephrata the flaming tail typified a bunch
of switches,"' with which the divine forces were about
to punish the unrepentant and unregenerate of mankind.
According to the old tradition, it was on Monday, February

' Feuertge Ruthen.

A Fiery Comet. 417

22, 1741-42, as the midnight bell was being tolled as usual,
just as its sharp tone ceased to reverberate among the
wooded hills and valleys of the Cocalico, that the Brother-
hood of Zion in response to the summons, cloaked and
cowled, slowly filed out of their narrow corridor and kain-
mers and silently took up their march toward the hall of
prayer on Mount Zion, as was their custom to keep their
vigils {tiacht-metten) during the ghostly hour of midnight
i^geister-stiinde). The night was moonless, cold and clear
the air frosty, the stars sparkled in their settings of deep
azure ; not a leafless twig stirred, all were silent ; Kedar
and Zion loomed up darkly on the hillside, while in the
meadow below the sharp angles of Peniel nestling amidst
the silent graves were outlined dimly against the horizon ;
the only sound heard after the notes of the monastery bell
had died away was the creaking of the brethren's wooden
sabots on the icy ground. Half the distance to the '■'■Bet-
haiis^'' had hardly been traversed by the drowsy brethren
when suddenly a bright light was seen, and to their great
surprise the brethren saw in the eastern heavens a blazing
star, with a bright fiery tail, which had suddenly flashed
upon the sky. That the mystics were struck dumb with
fear and amazement may be surmised. Prior Onesimus
at once fell upon his knees on the frosty ground and com-
menced to pray for mercy, and that the great calamities
portended by the fiery messenger in the heavens might be
averted and that the Deity would hear their prayers and
penance. After the first surprise was over, the Vorsteher,
who was sent for, ordered the bell rung to alarm the Com-
munity, with orders to assemble in Peniel for religious
services, which were held under his personal direction.

The sudden appearance of this erratic celestial visitant
naturally had a marked effect upon the peculiar tempera-
ment and superstitious minds of these Germans, wrapt as
they were in their religious enthusiasm and speculations.

41 8 The Gertuan Sectarians of PeiDisylvania.

With them the comet for the nonce engrossed all their time
and attention, as it was supposed to be the forerunner
of war, pestilence and other dire calamities ; some even
thought that it augured the end of the world ; and that the
long-looked for millenium, which had been so earnestly
prophesied by Brother Agonius before his death, was near
at hand.

After the first surprise had subsided, the prior ordered
the reciting of the special prayers or liturgy for such occa-
sions, as set forth in the Cabalistic ritual of the Zionitic
Brotherhood. Brothers were also detailed to read the
prayer at the services of the sisterhood and the congrega-
tions of the households at Peniel. This special liturgical
services consisted of the reading of the IV Psalm, closing
with the invocation :

"O great and mightj' Lord, whose ineffable Name is con-
tained within this Psalm, Thou that hearest the supplications
of those who repeat this Psalm, have mercy upon us, and heed
our supplications on this the third day of the week, whose
heavenly signs are the Ram and the Scorpion, its Angel
' Samjneal ' and servant ' Moadim ' (Mars). Amen."

The signs, guardian angel and planets were varied each
day, according to the table provided by the secret ritual of
the Zionitic rite, viz. :

SIGN.

SUNDAY LION.

MONDAY CRAB.

TUESDAY RAM AND SCORPION.

WEDNESDAY TWINS AND VIRGIN.

THURSDAY ARCHER AND PISCES.

FRIDAY BULL AND SCALES.

SABBATH WATERMAN AND GOAT. CHEPHZIEL. SABBATHAI SATURN.

According to Brother Jephune, who was the astrono-
mer of the Community, the comet was supposed to be near
the equinoctial of the heavens. On the next night he

ANGEL.

PLANETS.

RAPHAEL.

CHAMMA

SUN.

GABRIEL.

LEWANNA

MOON.

SAMMEAL.

MOADIM

MARS.

MICHAEL.

CHOCHAB

MERCURY.

ZADKIEL.

ZEDEK

JUPITER.

ANNAEL.

NOGAH

VENUS

Be/ssePs Mystical Disquisition. 419

observed the celestial portent to be in the tail of the
Eagle ; on the following nights the heavens were obscured
by heavy clouds, and when it was again seen on Saturday
night it stood near of Lyra, having taken a northward
course ; on the next night it was seen in the tip of the
Swan's wing. So rapid was its flight that it had traversed
five degrees northward within twenty-four hours. The
night following it was just entering the head of the Dragon,
after which it vanished again into space. It was a long
time before the fear inspired by this celestial visitant was
forgotten. From this period date a number of hymns,
which were afterward incorporated in the collection known
as the Paradisches Wunderspiel. These hymns were full
of prophecy, and, as the Chronicon states, belong to the
" Evening of the sixth time-period, that is, the holy Ante-
Sabbath." These hymns represented the mysteries of the
last times so impressively that it seemed to the religious
enthusiasts as though the kingdom of heaven was already
dawning. These were followed by the Wunderschrift, a
mystical disquisition by Beissel upon the fall of man. It
was delivered and then written in German.

Mystische Abhandhtng \ iiher die \ Schbpfimg \ ti7id von
des I Menschen Fall und Wiederbringtmg \ diti-ch des \
Weibes Samen | von einem | Friedsamen \ Nach der stillen
Ewigkeit wallenden \ Pilger | Ephrata : Typis Societatis^
Anno MDCCXLV}'"

This essay, which is perhaps the most remarkable of
Beissel's many productions, was one of the first pamphlets
to be printed on the Ephrata press. For some reason this
work is one of the scarcest of the Ephrata imprints. The
only known copy is in the library of the writer, and this
tmfortunately lacks the printed title-page. A fac-simile of
the first page of this curious work is shown upon page 420.
According to the Chronicon it was at once translated into

'*" Title from a MS. copy of the Wimderschrift.

420 The Germati Sectarians of Pennsylvania.

)»(

iiQxxiti, cttva^ tmmcrctnt/ um.efmn Sin^ang 3Ufr 6(U
ct)( 311 mfl(Dcn.

3rf) ()abe gwnr fn (en ^aijdi nictncr ^(tttd&eu SvA^ntiL
gdnciii^t; C($ e&)Uc ttitr tiirtt ftOIcU/ tvatmi<f) \\\i<b mxll
auf tsu^ fiiutH-iUc iivm tmt tiicuim SBantd im.^. SDe^

{!(^t fo Hick Mc unb f(()n'ac ®rc\cnfptikt)e ertrccttti Da§
niicf) Dft ®ur((}mttnD (Braujetr nnfiiin: tvinDoH 1(^ t^
nebenindn i0. Sl^cttirbrffrmi icrtfcOtC/. fn l^er S^cfnttttd (^
tm ^irg 3ti gen^tnom. dlTcitt/ fcnicto 5fei^ i(& (mtoantti

uiicO frcDiicb fc gcfibct unD P((?c^(t^ tag efmta{ Me ^t(tne«
ti'mn (te ^ttcn cine (SuipfutMicVtcU ^tWst, tnit mic ^
U\\ fd)rcn(n nn'tncnrfotitcintt tvtil (er ^xtk $tdg tinb Die
(iHcttcinrte ^nmfr ret (ieDe aDcjcit Da^ S^ifet a(f<:(^iit( gtr
eincm ticmn StUatiu. (1) Sicfe^ 6at ntitp ftm^ ^ 6^
§t ti^fr^

(0 S!<r ^«m ttcftrOtcM) iff fffgcnlicrrStntitu^ ttflr «n» lAf[(R Jwff
^i:k c^mtit^m f(i)tt; t<fl« tn(f)r trirb ^atf U(5cl <p ti(t# ngc S^ <i

FIRST PAGB OF BEISSELS' WUNDERSCHRIFT (DISSERTATION ON MANS' FALL).

The Fall of Man. 421

Differtation on

MANS FALL,

Trandated from the H^Ii-Geniun Ori|^tal.

feinted: £Pfla^^ Anno MDCCLXV-

old at Plu^lphia by M^nrs CflRifiToeiS

Marshal and Williakc Ditmlap'

TITLE-PAGE OF ENGLISH VERSION OF BEISSELS' WUNDERSCHRIFT

Original in Historical Society of Pennsylvania.

422 The German Seclarians of Pennsylvania.

English, and printed, "on acconnt of its excellence," with
the following title :

A I Dissertation on \ Mans Fall, \ Translated frotn
the High-German Original. \ Printed: Ephrata Anno
MDCCLXV. 1 Sold at Philadelphia by Messieurs Christoph
I Marshal and William Dunlap.

According to Peter Miller the English version was origi-
nally printed in the Edinburgh Magazine, a statement which
the writer has not been able to verify. An English edition
of one thousand copies was reprinted at Ephrata in 1765,
but even this extraordinary edition was soon exhausted, as
appears by a letter written in 1790 by Prior Jaebez (Rev.
Peter Miller), the successor to Beissel as leader of the Com-
munity, wherein he states that he has not even a single
copy left for himself. A curious circumstance in connec-
tion with this book is that toward the close of the Revolu-
tionary war a copy was sent by Peter Miller to Italy, with
the request to translate it into Italian and publish the work
in that country, dedicating the volume to " His Holiness
the Pope." The Ephrata records tell us that while Beissel
was compiling this work, " Because he thereby disregarded
nature too much, he contracted a severe illness." Brother
Agrippa further says : " Unless the reader is versed in the
spirit of the Virgin-estate, it is somewhat unclear in its ex-
pressions. In it, however, he had opened up a far outlook
into eternity, and has gone further than even the holy
Apostles in their revelations, bringing glorious things to
light concerning the Mother church, and how the Father
finally shall deliver his office to the Mother ; similarly con-
cerning the Sabbatic Church in the time of the bound
dragon ; what God's purposes are with this Church ; and
why he permitted her to be so severely tried by Gog and
Magog."

CHAPTER XXVIII.
THE SKIPPACK BRETHREN.

ENTION was made in a
previous chapter of the
Wiegner homestead as
the headquarters of the
Moravian pioneers who
paid a visit to the Province
and the Ephrata Commu-
nity in 1736. This house
was in northeastern ex-
tremity of Philadelphia
(now Montgomery) coun-
ty. The place is still
known as the Wiegner farm, and lies two miles south of
Kulpsville, a post-town a short distance west of Lansdale
on the North Penn railroad. The old stone house which
sheltered the first Moravian missionaries has long since
been demolished.

Christopher Wiegner, who was a religious enthusiast
from the Fatherland, and who came over with the Schwenk-
felders, held devotional services at his house whenever
opportunity offered ; and his home was always open to all
comers who soiight spiritual advice or comfort, and thus it
was that his place became somewhat of a hospice. It was
not long before a number of German settlers gathered
around him and met regularly at his house for the worship
of God and religious edification. Most of these men had
become Separatists at home, and having severed their rela-
tions with the orthodox faiths came to this country to
escape religious persecution.

424 The German Sectarians of Pennsylvania.

These gatherings resulted in the organization of a religi-
ous society irrespective of any denominational creed, under
the name of Vereinigte Skippack Bruder (Associated
Brethren of Skippack). The leading members of this new
sect, the acquaintance of some of whom we have already
made, were Heinrich Frey, Johann Kooken, Georg Merkel,
Christian Weber, Johann Bonn, Jacob Wenzen, Jost Schmidt,
Wilhelm Bossen and Jost Becker, of Skippack; Henry Antes,
Wilhelm Frey, George Stiefel, Heinrich Holstein and An-
drew Frey, of Frederick township ; Matthias Gemaehle and
Abraham Wagner, of Matetsche; Jean Bertolet, Franz Ritter
and Wilhelm Pott, of Oley ; Johann Bechtel, Johann Adam
Gruber, Blasius Mackinet and Georg Benzel, of German-
town.

Nearly all of the above brethren eventually ended their
days within the Moravian fold, — some, however, only after
gravitating between Ephrata and Bethlehem.

Of the tenets or mode of worship of the Skippack Breth-
ren there is little or nothing known ; the organization
appears to have been a non-sectarian one, whose members
strove to impart religious instruction to all settlers irre-
spective of creed ; and when Count Zinzendorf arrived in
1742 they were among his most earnest supporters in his
early efforts to bring about an evangelical union by means
of what are known as the Pennsylvania Synods or Confer-
ences.

It has been claimed by some investigators that the services
at Wiegner's were Moravian, pure and simple, and that from
the start he organized his rieighbors into a Moravian con-
gregation, — a claim which appears to be without any foun-
dation in fact. However, be this as it may, the humble
farm house became a rallying point not only for the Mora-
vian missionaries, but for all other separatists and evange-
lists as well.

Thus it was that the celebrated Whitefield held a service

Whitefield' s Services. 425

at Wiegner's on the afternoon or evening of May 5, 1740.
He states that he preached there to about three thousand
people ; as he notes in his journal, "at a Dutchman's plan-
" tation, who seemed to have drank deeply into the conso-
" lations of the Holy Spirit, we spent the evening in a
" most agreeable manner. I never saw more simplicity ;
"surely that house was a Bethel." "'

The curious part of this incident is that but few of the
people present were conversant with the English tongue ;
so after Whitefield had finished, Peter Bohler, the leader of
the advance party of Moravians who came from Savannah to
Philadelphia, April, 1740, preached in German, or, at least,
was supposed to render Whitefield's sermon into German.

The occasion of Whitefield's visit to this part of the Prov-
ince was the building of a house he designed to erect on
his land (Nazareth) as a school for negroes. He came to
Wiegner's with the purpose of making a proposal to Peter
Bohler and to engage the brethren who had accompanied
him from Georgia to do the carpenter work for him. A
contract was entered into between the two parties and two
houses were commenced upon the land where Nazareth now
stands. One, a small wooden house, known as the " First
House," the other the fine stone mansion known as the
" Whitefield House."

During the following winter Whitefield and Bohler had
a controversy about some pecuniary matters, which ended
by the former discharging the brethren, the large stone
house being no farther advanced than the foimdations.
Eventually, however, the whole property came into the
possession of the Moravians, who finished the large house
and there established the Nazareth economy.

The Moravian party in the Province were reinforced
December 15, 1740, by the arrival of Bishop David Nitsch-

'*' Whitefield's Journal, London, 1761. Evidently one of the so-called
forest sermons.

426 Ttie German Scclarians of Pennsylvania,

Anna Nitschman'' s Visit. 427

man, his uncle of the same name, also Christian Frohlich,
and two sisters, Johanna S. Molther and Anna Nitschman.
The headquarters of this party was established at Wiegner's,
and the Moravian diaries note many meetings held there at
that time. When the Brethren at Ephrata learned of the
Nitschman party, three of the Solitary brethren were at once
sent to Wiegner's to welcome and greet them, as the Chroni-
con states, "because at that time the fire of first love was
still burning."

Early in March of the next year (1741) a larger party
of Solitary made a visit to Nazareth, and, as the diary notes,
" expressed admiration at the industry and contentment of
"the former in their indigent circumstances."

A few months later, a return visit was projected by the
Moravians to the Ephrata settlement. This was planned
with two objects in view, — one relating to a possible union
of the two evangelical movements ; the other, to thoroughly
investigate the monastic feature of the Ephrata settlement.
For the latter purpose Anna Nitschman and David Zeis-
berger the elder, set out for the Cocalico on the 12th of
July, and arrived there two days later. Anna Nitschman
at once quartered herself with the sisterhood, while Brother
Zeisberger took up his abode in Zion.

Among the brethren who greeted the two evangelists
upon their arrival at the Kloster was Brother Gottlieb
(Gottfried Haberecht), one of the Zionitic Brotherhood.
Haberecht, originally a Moravian, was one of the party
who came over with Spangenberg to Savannah in 1735.
He was a native of Piela, Silesia. He left Georgia in 1737
and came to Germantown, but after a short sojourn in soli-
tude on the Ridge, he drifted to Ephrata, was baptized by
Beissel and entered the convent of Zion.

Sister Nitschman spent several days among the sisterhood,
"during which time she enjoyed much love." Upon one
point, however, she differed from her entertainers, viz., on

428 The German Sectarians of Pennsylvania.

the question of justification and the marriage state. This
led to considerable argument between the visitor and her
hosts, and caused the prioress to detail a sister to be always
about her visitor so as to give her no chance to interview
any sister privately. Notwithstanding this precaution,
Sister Nitschman afterward stated that " most of the sisters
in the settlement would like to throw off the yoke if they
but knew of another retreat."

This report led to some correspondence between tlie
parties, and letters were even received from other persons
asking for information. Thereupon one of the sisters, who
was detailed to keep a watch upon the visitor while at the
Kloster, wrote a detailed account of Anna Nitschman's visit,
wherein she stated that she had always been about the person
mentioned, but she never heard any of the sisters say the
like of it to her. This interesting missive was published ;
no original copy, however, is known to the writer. It was
reprinted at Frankfurt (Germany), a copy of which is in
possession of the writer. It will be noticed that in this
reprint the name of the Coimtess Benigna was substituted
for that of Anna Nitschman, or else the latter represented
herself as the Count's daughter during her visit to Ephrata,
viz. :

Brief einer Sieben-Tdgeriji an eine ihrer Verwattdten,
betreffend den Besuch^ welcheti des Herrn Grafen von Zin-
sendorf Comptesse Techier bey ikneti abgelegt, und den
Eingang^ den sie unter diesen Siebot-Tager-nonnen gehabt
haben soil. Frankfoirt u. Leipzig^ MCCLXVIII.

Translation :

Letter of a Seven-dayer to a relative, concerning the visit
paid to them by Count Zinzendorf's noble daiighter, and
the entrance she claims to have had among the Seven-
dayer nuns :

The Seven-day er' s Account. 429

" What Ziuzendorf's daughter is reported to have said about
us, and as you desire to have a true report of our behaviour
toward her, I will now from love to you, according to your de-
sire, write you in as few words as possible, how she demeaned
herself towards us, and what the connection -was from the very
beginning. — That (we) to them are as poison, and that they
carry in their hearts a great enmity toward our Communit}', is
not unknown to you, neither is it to us. — But as we in all our
actions strive to emulate our teacher Jesus Christ, who at all
times loved His enemies, and who blessed such as cursed Him,
yea. He even gave unto Judas a kiss, after he had betrayed
Him. Accordingly we received this person with due honor.

"She arrived toward evening, and went to Kalcklbser's
house, and at the command of her p-ather sent word to the
Prioress or Mother, to come and call for her there : But as she
was just away from the house (convent) it happened that I
and another Sister called for her, and brought her unto the
chamber, wherein I live, and the same evening took her to
table before the whole sisterhood. — Upon the second day we
showed to her our whole habitation, and went with her into all
the rooms of the Sisterhouse. Towards evening the Mother
(prioress) returned, who she desired to meet, and was therefor
received by her, in the same manner as we had, as if we were
an innocent child, who knows neither good nor evil ; and out
of discretion was merely spoken to about ordinary subjects after
her own liking ; as it is not our habit to speak to such persons,
about our private life, or about divine matters, as our con-
science does not permit us to misuse the word of God, nor to
cast our pearls at the feet of such as would crush them. We
rather approach such persons heartily with our outward good-
ness, in such a manner not to offend the good God. — And now
to continue my story. It so happened, that on the same night
we kept a Love feast, and permitted her to look on, thereafter
on the third morning [of her visit] according to our custom,
we took her with us as we went to keep our hour of prayer, at
which meeting she said a parting word to all sisters, which was
quickly done. When we took her again to the Brother's house
whence we had found her.

430 The German Sectan'atts of Pennsylvania.

" So I can tell you truthfully, that she did not speak confi-
dentially or privately with any sister in such manner as she
claims, as I was with her continually, and spoke more ■w'ith
her than anj' one else. — Consequently she cannot say, that it
was specially I, who would like to have gone with her — which
was furthest from my thoughts. — I trust that I may forever be
preser\-ed from such seductive teachings, and not take upon
mj-self a worse state, than I was in prior to my conversion.
So much I can give you in a concise and circumstantial ac-
count of our demeanor toward the Count's daughter.

"And now again, shortly afterwards another of their sisters
came to us, — intending to visit us in the same waj-, and per-
haps thought that we sat there, waiting for one of our doors
to open. — But she found it different : as we at once closed our
portals, as they came running one after another. They must
have been out on a tour of speculation or spying, so they were
plainly told that we had enough of them, and that our com-
munitj^ was entirely distinct from theirs, and that in the future
our hearts and habitations would be closed against them, and
all intercourse would be interdicted.

"In this manner we disposed of them, and believe that
henceforth they will not bother about us : as it is meet and
right. Further I will now close. "

THE NEW MOONERS.

pHEN the visit of the two Moravian evange-
lists to Ephrata drew to an end, they jour-
neyed to the house of Johannes Zimmermanu
in the Conestoga valley, a short distance from
Ephrata. He was the high priest of another religi-
gious sect which had of late grown spontaneously upon
the fertile soil of Lancaster county. This sect was known
as the " New Mooners " {Neutnotidler), as they only held
their meetings for religious worship during the growing or
increase of the moon.

The chief day for worship and prayer was the first day

The Neil' Moo iters. 431

of the new moon. It was based upon the divine command
given to Moses as recorded in Numbers xxviii, 11. One
of the curious features of their worship was the use of
trombones upon that day, so as to comply with the scrip-
tural injunction in Numbers x, 10. Other passages upon
which they founded their faith and ceremonies are recorded
in 2 Kings iv, 23 ; Samuel xx, 5, 6 ; and Amos viii, 5.

Among the claims set forth by these people was one that
all prayers and supplications made during the early phases
of the lunar orb increased and magnified as they were
wafted towards heaven ; while such as were offered during
the declining quarters of the satalite were apt to remain
within the terrestial atmosphere, and fail to ascend to the
celestial throne. Therefore the regular services and cele-
brations were always held during the first quarter. It was
from this peculiarity that the sect became known as " New
Mooners."

Another of their peculiar teachings was the disposition
of the soul after death. It was taught that the spirits of
the departed were wafted into space and there separated,
i. e., the good from the bad. These souls were disposed of
four times every month. In the growing moon when the
horns were up, forming a boat as it were, the souls of the
good went aboard and were thus carried into the realms
of everlasting bliss. Upon the two last of the monthly
trips, when the moon was in its third and last quarter, the
souls of the wicked were gathered upon the now convex
side, and the spirits not being able to maintain any foot-
hold would slide off" into space and thus fall into the bot-
tomless pit, where there was the rattling of dry bones and
the gnashing of teeth.

This was really a survival of an ancient belief, which
was founded upon an old heathen saga and had its incep-
tion in pagan times, long prior to the introduction of
Christianity into Germany. It was an old folk-tale which

432 The German Sectarians of Pennsylvania.

had obtained a hold on the popular fancy and may well be
classed among the many similar varieties of Aberglaube
brought to our shores by the early settlers.

From the Bethlehem diaries we glean a few additional
items in relation to this curious sect of Pennsylvania
Christians. An entry, dated January 4, 1748, states that
the Moravian party on their way from Muddy creek to Mill
creek visited the house of Hans Zimmermann — " The New
Mooners have their meeting with him. They meet the
first Sunday after the new moon, and De Benneville
preaches to them." This De Benneville was Dr. George
De Benneville, an eccentric character who claimed to have
visited, while in a trance, the realms of bliss and departed
spirits. He was a close friend to Brother Ezekiel (Hein-
rich Sangmeister), the disgruntled member of the Ephrata
Communit}', who wrote out an account of De Benneville's
wonderful trance, which was found among his papers after
his death. Bishop Spangenberg, under date of March nth
of the same year, writes : that he left Muddy creek for
Hans Zimmermanu's, where he preached to an audience of
" bearded men " — Mennonites, Dunkers and seceeders from
the Mennonites. Zimmermann himself was glad and help-
ful to Spangenberg. " He is as he was ten years ago, no
better and no worse."

The New Mooners never gained much strength in the
outside community, and even before the death of their
high priest, Johannes Zimmermann, the sect ceased to be a
distinctive body. The members were rapidly absorbed
by other faiths, and the New Mooners soon passed into
history.

Brother Zeisberger and Anna Nitschman returned from
their Ephrata trip to Nazareth, July 21 [1741]. One of
the effects of this visit to the Cocalico was that while at
Ephrata, Anna Nitschman had an interview with Gottfried

Gottfried Haherechi. 433

Habereclit and tried to prevail on him to return to his old
communion. He refused, however, to entertain the sugges-
tion ; but as time passed and the abstemious mode of life
bore hard upon him, he longed over again to meet his old
friends, and in the following September he jotirneyed to
the Forks (Bethlehem). Here he remained, and at the end
of a month concluded to withdraw from the Zionitic Brother-
hood. Bishop Nitschman wrote them respecting his deci-
sion, and dispatched Johann Bohner to Ephrata with the
following letter.^" (Translation :)

"Gottfried Haberecht, who in a mental confusion, was re-
ceived and instructed bj' you with great patience, now humbly
and repentantly knowledges before you, that he withdrew
both untimely and irregularly ; mainly in so far as he arbi-
trarily demanded to visit his Brethren, and thereby set a bad
example for others. I thank you that you have thus far sus-
tained me, and according to j'our ability have laboured for mj^
soul. This has not been without blessing for me. Now I
should have returned unto you, according to the wish and ex-
pression of my Brethren ; '" but as 3'ou to me per,soually and
at the two public religious conferences granted me a dismissal,
with a forgiveness of all previous happenings, so I now thank
you therefor and wish heartly that the Brethren may again
receive me. ' '

The Bethlehem diaries contain the following entries on
the Haberecht episode :

"September 13th, 1741. On the road we met Gottfried
Haberecht, who had joined the Baptists at Ephrata. Habe-
recht appeared depressed, and was desirous of seeing the
brethren.

"September 26th. Gottfried Haberecht and Augustine
Neis.ser arrived. The former had met with ill treatment at
Ephrata and came here for refuge.

"Sept. 29th. Gottfried Haberecht remained at the Forks.

'« Moravian MS.

'•^ By the term Brethren, Haberecht here means the Moravian Brethren.

434 ^f^^ German Srctarians of Pennsylvania.

"October 12th. As Gottfried Haberecht had withdrawn
from the Baptists at Ephrata, and had concluded to remain in
the Forks [Bethlehem], David Nitchman, Episc. , wrote them
respecting his decision, and dispatched John Bbhner to Ephrata
with the letter. ' '

This case of Haberecht's caused much bad feeling be-
tween the two communities, the Ephrata people openly
charging that Anna Nitschman was the real cause of
Brother " Gottlieb " leaving the Brotherhood.

The Chronicon openly blames Anna Nitschman for his
defection, who, it states : " when she visited the settlement,
drew him back to her communion." Henceforth the career
of Haberecht was cast with the Unitas Fratrum.

Gottfried Haberecht,'" came with Spangenberg, Anton
Seyffert and other, to Savannah, Georgia, on the "Two
Brothers," Capt. Thompson, March 22, 1735. He was
born in May, 1700, at Schoenheide, Lower Silesia, of
Lutheran parents. He was reared a tailor, and came to
Herrnhut in 1732. He was married, and lost his wife in
Georgia. In 1736 he came to Pennsylvania, and for three
years was an inmate of the Kloster at Ephrata. He returned
to Bethlehem in 1741, and accompanied Count Zinzendorf
on his return to Europe in January, 1743. In 1747 went
to Algiers to aid Carl Notbeck in his labors of love among
the Christian slaves, was there ten months. In 1749 went
to London, and between 1 754-1 759 assisted Brother Caries
in Jamaica, thence he retttrned to Bethlehem, and died
February 28, 1767, at Christian Spring, whence he had
gone to superintend the weaving shop of the economy.

Upon the arrival of Count Zinzendorf in America, Decem-
ber, 1 741, and the establishment of the Moravian settlement
at the Forks of the Delaware (Bethlehem), the congregation
of the Skippack Briider gradually declined, as most of the

1" Extracts from Moravian diaries kindly furnished by John W. Jordan,
Esq.

Brotlier T/teodoriis. 435

members affiliated with the Moravians, a course which by
no means ended their usefulness, as the names of a number
of these same Skippack Brethren will be found among the
most active evangelists in the Province. Wiegner's house
remained a preaching station for some time after the
founding of Bethlehem ; the meetings, however, soon lost
their individuality, and the members were absorbed by the
more active movements of the Unitas Fratrum."*

It is not to be wondered at that after the establishment
of the Moravians at Bethlehem and Nazareth, both of these
somewhat similar Communities should have become the
objective point for the various crack-brained religious en-
thusiasts and adventurers who had come to the colony to
ventilate their dogmas, and at the same time better their
fortunes. Where some of these enthusiasts were successful
in imposing upon the succeptible Germans, others at once
came to the Ephrata or Bethlehem communities, but, find-
ing that a strict discipline was maintained, soon left the
one to go to the other, finally to leave both, and again
enter into the whirlpool of sin in the outer world. There
were exceptions, however, where after changing from one
to the other, they returned to their first choice and remained
steadfast unto the end, — even if they did not remain in the
" single " houses of their respective communities. Of these
cases, that of Brother Theodoras is of special interest.

This brother was an Englishman of gentle if not noble
birth, who, when he came to Ephrata, gave the name of
Thomas Hardie and asked to be received into the Brother-
hood. He was well educated in both the languages and the
law. Of his lineage and family he revealed little or nothing,
except that his father had lived in London and his mother
was a lady from Normandy, further that his grandfather had
been English Ambassador in Spain.

^^'^ May 2j, 1747. " Old widow Born, of Skippack, has sold her planta-
tion, & with her two sons John & Herman, has come to Bethlehem."
(Bethlehem diaries).

436 The German Sectan'atis of Peunsylvauia.

While yet at home he became interested in some of the
mystical religious societies of his native country, and there-
upon expressed an intention of going to Pennsylvania, as he
had heard that the mystical theories were there carried into
practice. This his father attempted to prevent. The young
theosophist, however, disguised as a sailor embarked on a
vessel leaving for America, and while at sea destroyed every-
thing that might lead to the identification of himself or
family, the last thing to be consigned to the deep was his
emblazoned seal ring.

Upon his arrival in Philadelphia, the captain, as was
usual with the unscrupulous mariners of that day when
they had a friendless passenger, offered him for sale for a
term of years, ostensibly to reimburse him for passage
money claimed to be still due. Rather than disclose his
identity the young man permitted himself to be sold as a
redemption servant. His purchaser was a German from
Maxatawny, named Siegfried, who wanted an English
teacher for his children. Siegfried realized considerable
profit from his servant, as the latter beside teaching school
acted as conveyancer and legal adviser of the neighborhood.
So well pleased was the German with his bargain, that he
made him an offer of his daughter and 100 acres of land.
The Eirglishman refused the seductive offer, and upon the
expiration of his term of bondage he wandered about among
the Germans, as he stated, "in order to find agreement to
his holy calling."

Hardie first went to Bethlehem, but soon found the strict
discipline under which he was placed there was irksome.
Then his ideas of mystic theology were confronted with the
sound gospel doctrine of the Moravian Brethren. This led
to many disputes and finally unsettled his reason. After
his recovery he came to Ephrata, and " as soon as he got
sight of the person of the Superintendent, the celestial
Venus in him became so eager to embrace the heavenly

An Old Legend. 437

Virgin, that he soon after entered into the Achim of be-
trothal in the water of baptism." '^^

After his iminersion he joined the Zionitic Brotherhood
and entered the convent, when he was given the name of
Theodonis. He was at once installed as translator from
German into English. However, after a sojourn of about
six months, the confined life affected his health to so great
an extent that he was obliged to leave the settlement.
Thereupon he was sent by the Brotherhood to various
parts of the back settlements of the Province in the capa-
city of a schoolmaster, to give instruction to the neglected
children of the settlers, no matter whether they be German
or English. He led an humble life and loved poverty, he
frequently preached and held religious services. His life
was often so austere that it had to be forbidden him by his
superiors at Ephrata.'"

This pious evangelist lived until 1784 when his death was
marked by the following curious incident, which is also re-
corded in the Chronicon : When taking leave from his friends
in Pittsburg, intending to visit his brethren in the settlement,
one of his friends told him that he had seen in a dream that
he would die there ; he, therefore, delayed his journey for
another week ; but a hidden hand moved him to take up
the project again, for it was decreed that his body should
be again delivered to his brethren as a pledge. As soon as
he arrived at the settlement he was seized with sickness,
and recollecting what had been prophesied of him, he pre-
pared for his decease and departed after a short illness. So
much for the old legend. Thomas Hardie was buried among
the brethren in the old God's acre by the roadside, where he
rests in an unmarked grave.

The following interesting letter written by him to Conrad
Beissel has been preserved.

•** Chronicon Ephretense, chapter xxiii.
"' Ibid.

438 The German Sectarians of Pennsylvania.

Translation :

Father Friedsam :

I thank thee for all the acts of love done to me, for all thy
innocent suffering on my account, for all thy faithfulness. My
friend, my Brother, how beautiful thou art in priestly adorn-
ment when thou enterest the sanctuary with the golden censer,
on the days of atonement, with man}' priests, when the bride
Sophia, in a column of clouds, with many thousand saints, fills
thy hand with incense. Praised be thy God, who elected thee.
May he bless thee with everlasting comfort, from his loving
heart, and be this the reward for all the affability thou didst
show to the children of man. Now, my good heart, soul
living in God, I wish thee inexpressibly much good, my dear
prophet, thou servant of God, pray incessantly for me to thy
and v^y God, and the God of us all. High priest of God, in
whom dwelleth his parental love, to whom he delivered the
kingdom in order that he might keep me from evil !

Now, my dear one, receive from me, in spirit, a hearty,
mutual, lo\'ing kiss, and enter the sanctuary in peace. Love
the Lord in his holiness, praise the work of his hands, for his
grace abideth for ever and ever. Theodorus.

P. S. Now I depart from thj' presence with a weeping heart,
the heart tells more than the pen. I shall greet thee above in
the garden of him who has loved thee and me.

THE GERMAN SECTARIANS OF PENNSYLVANIA.

Ilia (.lu\s line' i Hiea , ''

!l!ii!lilllilllll!i!':llil!illl!'illlllllllllllllllll!lli;i:i![ili l!?^illl!ll !llilllll!lillllllllllllM

COUNT LUDWIG VON ZINZENDORF.

CHAPTER XXIX.
THE PENNSYLVANIA SYNODS.

INZENDORF, the noble
missionary and evange-
list, mystic and theolo-
gian, who came to our
shores with the avowed
purpose of spreading the
Gospel among all human
creatures, irrespective of
race or color, looms up
before us at this period
as one of the most heroic
characters in our history.
Nikolaus Ludwig, Count
of Zinzendorf and Pottendorf, — in America, Brother Lud-
wig or Ludwig von Thiirnstein, — was a descendent of a
noble family of Austria, born in Dresden, Saxony, May 26,
1700, and was grand commander of the theosophical frater-
nity, known as Der orden des Leidens Jesu (the Order of
the Passion of Jesus), and also the founder of the order of
the Mustard Seed, as well as of the revived sect of the
Unitas Fratrtim or Moravians. He landed at New York
on the second day of December, 1741. Eight days later
he arrived at Philadelphia ; the nineteenth and twentieth
he spent at Wiegner's on the Skippack, and four days later
he held the festival of Christmas Eve in the settlement at
the Forks of the Delaware. It was upon this occasion that
the Brethren's settlement received the name of Bethlehem.
The following day, Christmas, the Count and his fol-

440 The German Sectarians of Pennsylvania.

lowers set out for the Couestoga valley by way of Oley.
One of the chief objects of Count Zinzendorf, in undertak-
ing this journey in the inclement season, was to interest
the Ephrata Community in his proposed union of all de-
nominations. The strong hold which the Sabbatarian doc-
trine had obtained upon the German populace in Pennsyl-
\ania was an unexpected surprise to the noble evangelist,
and more so, when he found that the question of the true
Sabbath had even been raised previous to his arrival
amongst his followers, the scattered brethren at Bethlehem,
who, for the double purpose of conciliating the Sabbath-
keepers and conforming strictly to the Holy Writ, for a
time had also kept the seventh day as well as the first.'**
This action was officially approved at the council held at
Bethlehem on June 24, 1742, at which Zinzendorf was
present when this important resolution was passed :

" To observe as a day of rest not only Sunday, the day
of the Lord, but also Saturday, the Jewish Sabbath."

This was partly in order to avoid giving offense to the
Seventh-day Baptists at Ephrata, and partly on account of
the Indians and missionary laborers among them, as not a
few at that time supposed that the Indians might be de-
scendants of the ten tribes of Israel, which had been led
into the Assyrian captivity.

The above resolution in a manner decided the character
of this congregation for a number of years.'*^

For some unknown reason Count Zinzendorf appears not
to have extended his visit to the Ephrata settlement at this
time. The Chronicon mentions that " he undertook a
journey up the country, even before the conference, but
visited only the door-sill of the Ephrata House." From
the Bethlehem diaries it appears that on Christmas Day he

"* Bethlehem Diaries.

»9 Rev. Levin Theodore Reichel : Zinzendorf al Bethlehem. Nazareth,

The Settlement at the Forks.

441

442 The German Sectarians of Pennsylvania.

preached in the house of Jean Bertolet at Oley, and five days
later (December 30th), we find him in Germantown where
he issued a call for a synod or religious conference, irrespec-
tive of denomination, to convene, on the twelfth of January
next, at the house of Theobald Endt, at Germantown.

Zinzendorf's object in calling this conference was not
with the view of uniting all denominations with the Mo-
ravian church, as has been repeatedly stated. As a matter
of fact, there was none in America at that time.'™ The
Count's idea was for all to agree in essentials, and thus
form '■'■one congregation of God in the Spirit,'''' though out-
wardly divided into different denominations and communi-
ties. The magnitude of the task which he imposed upon
himself may be comprehended when we glance over his
list of the different sects flourishing in the Province at the
time of his visit. He there states : "All shades of Sectar-
ians exist here down to open infidelity." Besides the Eng-
lish, Swedish and German Lutherans, and the Scotch,
Dutch and German Reformed, there were Armenians, Bap-
tists, Vereinigte Vlaaminger en Watcrlander, Mennonites
from Danzig, Arians, Socinians, Schwenckfelders, German
Old Tunkers, New Tunkers, New Lights, Inspired, Sabba-
tarians or Seventh-Day Baptists, Hermits, Independents
and Free Thinkers. Spangenberg adds still one more
class to this number, where he says : " Many thousands of
these people cared so little for religion that it became a
common saying in reference to such, who cared neither for
God nor His word, that they had the Pennsylvania religion.'''

'^^ It will be noted that the preliminary steps toward organizing a Mo-
ravian congregation were taken but a week before this call for the first
conference was issued. Among the Moravians present at the council we
find, besides Zinzendorf, John Jacob Miiller, Bishop David Nitschman,
Andrew Eschenbach, Pyrlaeus, Biittner and Rauch. The solemn organi-
zation of the Congregation was not complete until June 25, 1742. See
also Reichcl's Early History of the Church of the United Brethren.
(Nazareth, 1S8S, p. 109.)

Call of the Synod. 443

!9lein tteier fi^teunb unb ^rubcr, ctr.

2)ietoeil in bev ^irc^e Sf^rifti ein cntfe^Iidicr ©cfiabe gefd)te^et
unter benen jum Sainme gcrufenen ©eeten, unb ba^ meifet au§ cinem
3Jtt|trauen unb StrgiDofju einer gcgen ben anbcrn, unb baji uiclmal o^nc
©runb, tiioburd^ ber '^\oi$. ju eticaS ©utem allcmal abgcfd)nittcn iuirb;
unb ift un§ boc^ bie £ic6e gcboten : So ift man fdion luol;! i\X!<:\) SJa^r^
ober mct)r bamit umgangen, ob ni(f)t5 moglic^ ludre einc atlgcmcine
3SevfammIung anjufleHen, nicfjt ber 33?e^nung mit einanber ju janfcn,
fonbem in ber Siebe ju f)anbeln, Hon ben tnicfjtigftcn @Iaubcn§=3lrtifeln,
urn JU fe^en, loie nal^e man einanber im ©runbe toerbcn tonnte, unb im
iibrigcn in 5!JJet)nung bie ben ©runb ber ©eligfeit nic^t ftiirjcn, einanber
in ber Siebe ju tragen, bamit atleS Siic^ten unb Urtfjeilen unter benen
obmelbeten Seelen modt^te geminbert unb aufget;oben hjerben, Icobutd)
man fief) bod) ber 2Belt fo blof^ ftettet, unb Urfad) gibt ju fagen : 3)ie
ben j^rieben unb bie S3efet)rung ^jrebigen finb felbft toibrig gcfinnt,; ©0
^at man biefe fo wic^tigc '^<xi^t nun tcieber mit bielcn 93riibern unb
©ottfucbenben ©eelen in Sebenfen gencmmen, unb bor bem §errn ge=
Jjriifet, unb befc£)Ioffen ben fiinftigen 9}euia^r§=2;ag in Germantown
jufammen ju fommen; ©0 toirft bu auct) f)er3lid) gebeten, mit nod^
etlid)en beiner !:8riiber bie ©runb ^aben unb geben tonnen bon if;rem
©lauben, mit be^utuotjnen, tco e^o euc^ ber §err juldffet: ©5 ift aucf)
mei|t aHen anbern buret) eben foId)e Sriefe bcfannt gcmad)t. ©§ luirb
Dermutf)Iic!^ eine gro^e Serfammlung icerben, aber \<x% bid) ba« nidit
ab^alten, eS toirb atleS o^ne gro^en SRumor Deranftaltet Uierben. jDer
§err ^efuS berlei^e unS feinen Segen baju.

griebcrtcfiS loionf^ip in ^^tlabelptjia ®e.
ben 15. Sejcmber 1741.

CIRCULAR LETTER SENT BY HENRY ANTES TO THE EPHKATA COMMUNITY.

444 ^'''^ German Sectarians of Pennsylvania.

When the circulars of the proposed convention were re-
ceived at the Ephrata settlement a general church council
was at once called, wherein it was resolved that one Zion-
itic Brother, together with several fathers, should attend it.
Prior Onesimus demanded that, by virtue of his office, he
should represent the Zionitic Brotherhood and take charge
of the delegation. This was granted, and upon the ap-
pointed day, January 12, 1742, the Ephrata deputation, con-
sisting of Prior Onesimus, Johannes Hildebrand, Heinrich
Kalckloser and another brother, appeared at the first Penn-
sylvania synod, presented their credentials, and took their
place in the conference.

This meeting was held at the house of Theobald Endt,
which stood on the west side of Germantown avenue, near
the corner of what is now Queen lane. It was a stone
house, of two stories, with a quaint penthouse overhanging
the door and windows of the lower floor. The heavy sash,
set with small lights, and the solidity of the inside wood-
work, showed that it was built at an early day.

Among the men who attended this meeting, all kinds of
opinions were represented. Beside the four mystics from
Ephrata, there were several apostates of the settlement,
also Dunkers, Mennonites and Pietists, with a few Lutheran
and Reformed. Prominent among these present were the
Rev. Samuel Gulden, George Steifel "' and a few other old
Separatists. Then there was Conrad Weiser, the only Ger-
man justice within the Province, and who but a short time
before, as Brother Enoch, was one of the most influential
members of the Ephrata Community. Conrad Matthai,
now living as a hermit on the Ridge ; Schirwagen, an In-
spired from Germany, and Blasius Daniel Mackinet, with
another Quaker who was conversant with the German lan-
guage, completed the list. Of all this assemblage, the
Ephrata delegation was accorded the place of honor, and it

■'1 See ReicheVs Moravian History, p. 49.

Beissel to Antes. 445

appears that Count Zinzendorf took special pains to ingra-
tiate himself with Prior Onesimus.

He spoke a good deal with the Prior about the economy
of the Solitary in the settlement, and foretold that he
would be the Superintendent's successor in office, which
was an easy prophecy, for Tacitus says : Cupido dominandi
ainctis affectibns flagrantior est. " The lust to govern sur-
passes all passions." '''

Owing to the result of this intimacy between Prior Onesi-
mus and Count Zinzendorf, it was resolved to issue a call
for another synod to be held at Ephrata two weeks later.

When the Prior and his companions returned home and
reported what had been done, great opposition was at once
aroused against the holding of the proposed conference at
the settlement and the arbitrary conduct of the Prior.
Beissel wrote forthwith to Henry Antes, asking him to
revoke the decision upon holding the conference at Eph-
rata, as under no circumstances would it be permitted.

Enclosed in this letter was a theosophic epistle, bearing
the following title :

Von der himmlischen Weiblichezt, nnd der Vergestalttmg
unserer in derselben Bild durch die in der Paradisischen
Libes-Flanime entziidete u. von dem Treiben des Fener-
mdnnlichen Selbst-Willens gereinigte Magia misers Geistes.
Nicht weniger von einer ziveyfachen Seligkcif des Gesetzes
und Evangelii.

The epistle closed with this allusion to the Moravian
Brethren : " Regarding the matter with which we together
have been concerned, through the management of several
brethren of our Community, I shall remain your devoted
patron and well-wisher. But in regard to the matter itself
I stand still, and will neither further nor oppose it, but seek
with my people and God to maintain the peace of Christ
Jesus, together with all who are children of the same peace.

^^^ Chronicmi., chapter xxiii.

44^ Tlie German Sectarians of Pennsylvania.

Salute for me, in addition all salvation — bringing souls
whom you know to be such. Fare you well, my beloved,
and be unto God and His love truly commended." (Trans-
lation.)

As a result, the second conference was not held at Ephrata
but assembled at Falkner Swamp. According to the Beth-
lehem diaries it was at George Hiibner's on January 25,
1741-42. But by the Ephrata accounts it was at the house
of Henry Antes on January 29th. It does not appear just
who represented the mystic community on this occasion.
The following item, taken from the printed proceedings, is
interesting :"^

" Query XXH. Is it true that the Moravian Brethren
make too much of the matrimonial state and those of Eph-
rata too little ?

"Answer. It has seemed as if the congregation at Ephrata
and the Brethren at the Forks, in the matter of matrimony,
were in direct contradiction. But when the Brethren pub-
licly stated their position, the latter said they had nothing
against this. We have here upon the one side acknowledged
that the suspicion of a carnal necessity, for the sake of which
matrimony is exalted, is unfounded, until the contrary is
found and acknowledged. Upon the other side we declare
the congregation at Ephrata in the future to be innocent

"^^ Die XXII Frage. — Ist's wahr, dass die Mahrischen Briider zu viel,
und die von Ephrata nichts auf der Ehe halten ?

AnTworT. — Es hat geschienen als wenn die Gemeinde zu Ephrata und
die Briider in den Forks, in dem artikel der Ehe einander direct wieder-
sprachen als aber die briider ihrem grund offentlich darlegten, so sagten
jene dawieder hatten sie nichts. Wir haben also hierniit den argwohn von
einer fleischlichen noth, um deren willen die Ehe erhaben werde auf der
einen seite vor unbegriindet erkaut, bis man das gegentheil siehet und
findet, und auf der andern seite sprechen wir die Gemeinde zu Ephrata, in
zukunft von dem verdacht der lehre des Teufel frey ; und niemand der
zu uns gehort soil sie ihnen schuld geben, und wer in kiinftig etwas der-
gleichen horet, soil die person nennen, die es gesagt hat, und nicht die
Gemeinde beschuldigen.

The Third Synod. 447

from any suspicion of spreading the teachings of the Devil.
And no one belonging to us is to accuse them thereof ; and
whoever in the future hears similar tales is to name the
person who said it, and not accuse the congregation."
(Translation.)

The third Pennsylvania Synod was called at the house
of John de Turck at Oley, February 21, 1741-42. Here
the Zionitic Brotherhood were represented and gave their
testimony against the Beast, the Whore and False Prophets,
after which a considerable discussion was indulged in re-
garding the matrimonial state, infant baptism and the
Eucharist. The arguments eventually ran so high that the
Sabbatarians withdrew before the close of the meeting.''^*

In the printed report of the third Synod the following
note was introduced, thereby making it appear as if their
departure was upon religious grounds : '■'^'

" Whereas, the Brethren from Ephrata can neither reach
their own nor any other suitable place before the Sabbath,
and it is the wish of our entire gathering that this respect-
able submission of the church before the law appear not to
be transgressed by us, although we have not yet received
any Divine admonition looking toward the universal intro-
duction of this doctrine : therefore we have given their
matters precedence over all others, and devoted thereto the
first day of the conference, and willingly permitted the afore-
said Brethren to depart upon the evening of the second day
thereof." (Translation.)

154 presenius : Ainericanische Nachrichten, Band iii, p. 159.

loj XV Wiel die briider von Ephrata weder ihren noch sonst einen
bekanten ort vor Sabbats halteii erreichen konnen ; unzer ganzen ver-
satnulung aber darau gelegen ist, das diese respectable praxis der kirch
vor dem Gesetz von uns nicht iibertreten zu werden scheine ob wir gleich
zu deren algemeine einfiihrung noch nicht keinen Gottlichen wink
sehen ; so haben wir nicht nur ihre sache dis mahl alien den iibrichen
vorgezogen, und den ersten Conferenz tag dazu ganz angewendet sondern
auch willig geschehen lassen, dass die vorgemeldete briider am zweiten
tage der Conferenz gegen abend wieder abgereist.

448 Thr German Sectarians of Pennsylvania.

Iinuiediately after the adjournment of the Synod, Count
Zinzendorf, with several companions, among whom was
Rev. Jacob Lischy, set out for Ephrata by way of Tulpe-
hocken, and arrived upon the same day at the settlement
on the Cocalico, where he was hospitably received by Prior
Onesimus and lodged in the convent Zion. The following
morning Count Zinzendorf presented himself to the Prior
and told of his intention of having an official interview
with the Vorsteher, further, that he was going to use the
lot to advise him whether to present himself before Beissel
or summon the latter to appear before him. Onesimus
advised against this, and announced him ofl&cially to the
Vorsteher.

The latter, however, who regarded himself as of a higher
rank in the theosophical fraternity, considered it against his
dignity to call on Zinzendorf, and issued an edict for the
Count to come to him and in open Chapter acknowledge
his superior authority. This the Count naturally refused
to do, probably being more or less influenced in his action
by his entertainers, — the Eckerlings. So he, too, stood
on his dignity, and eventually left the Community without
meeting Conrad Beissel.

The Chroiiicon in commenting upon this episode, says :
" Thus did two great lights of the Church meet as on the
threshold, and yet neither ever saw the other in his life."

What effect the union of these two forces would have
had upon the German population of this and the adjoining
counties, had the two leaders met and agreed to work in
unison, is hard at the present day even to surmise. The
similarity of some of their ideas is apparent from the fact
that the Moravians, as well as the Ephrata Community,
erected and maintained separate brother and sister houses.
Moreover, after the Moravians came into possession of the
Whitefield house, now Nazareth, they for a long time used
the name first given to the projected institution, Ephrata,

Beissel to Zinzcndorf. 449

while the Brethren themselves were known as " the Com-
munity of St. John" (^Johajinische Gemeinde).

Upon Zinzendorf's return to Germantown he wrote a
letter to Beissel to the purport that he should descend from
his spirtual height, that others might sit alongside of him
without danger to their lives, of which the Vorsteher
remarked :

"If I were as great as he supposes, he would not have
been afraid of me."

Beissel subsequently answered the Count's letter by the
following missive :

"Abundant salvation and blessing from God and His rich
Spirit, together with the communion of the holy Divine
power, and in all that furthers the holy and internal growth
of the secret life of Grace hidden in God.

" I hardly know what power induces me to issue this mite
unto you, without perceiving some inner deep and very
secret draughts of love, which urge and challenge me.
Should it strike in the Spirit, it would be well, if in future
the heavens would make truth and justice drop down from
above, and honesty grow upon the earth, and the children
of man be taught the truth. Then there would be some
hope of recovery. Alas ! wither shall we turn, that the
universal evil and corruption be constrained ? Is it not
the rock of our salvation, Jesus Christ the Son of God, who
came down from heaven, whom the Father gave all author-
ity in heaven and earth, and made Him Heir and Lord over
all ? So necessarily now our only salvation, and the treas-
ures of His wisdom, lie in Him and concealed in His coun-
sels, in and out of which all fulness of grace is derived.

" It would certainly mean an entire new church reforma-
tion, and indeed, primarily, one with an entire outwardly
healthy natural morality ; in which certainly the teachings,
which the Son of God brought down from heaven, would be
kept back and behind a mountain : for instance, when one

450 Tlic German Scctariaiis of Pennsylvania.

deals with the mysteries of the love which Jesus entertained
toward His disciples, and refused to trust to the world.

" In this sense, can much good be in truth accomplished
in our times, that is, so long as the Gospel remains free.
It is also acknowledged by most true theologians that there
is no more dangerous matter than when a man without
proper knowledge touches upon the meaning and intent of
the Gospel.

" N. B. — The object of the Gospel is not the punishment,
but the remission, of Sin. So if we avow the Gospel with-
out an internal conversion of the heart (where first an out-
ward conversion must take place by works of righteous-
ness) it is of no service to man.

" Then, even as there are two Testaments, so there is
also a two-fold application of the same. And each hath its
own manner and time, in the Divine worship, with the
appointed time of the Father, etc. So there are also in
these two Testaments two kinds of births : one, that in
servitude ; the other, which is born in freedom, etc.

" It is therefore perceived in a strong degree of light that
almost all outward Divine worship, as the same appears
outwardly, aud even what Christ suffered outwardly, was
of the Old Testament, and born in the servitude.

" Even for this 'reason there are so few essential Christians.
As the Jew with his righteousness is not sufficient, and
consequently needs a conversion, so the lawless heathen
places himself in the Gospel, wherefrom such a lawless
anti-Christianity is born as we now have at the present
day.

" In this sense I can, in a certain measure, stake not a
little : when to wit, give us one still better, as in this our
time much can be wrought and accomplished among us,
provided, however, God be the cause, albeit not necessarily
present. For ray own part, I have never felt the presence
of God so near in sacrifice or in worship as in the mortal

End of the Synods. 451

life of Jesus, or when I must hang with hini upon the
cross between two malefactors.

" Even in the same manner have I, in Him, lost my fair
features, so that they are now less comely than those of
others. This sun of tribulation has already burned into me
so strong that its fire can hardly ever be extinguished
within me until the day of eternity, when God will wipe
away all tears from our eyes."

Ephrata, the 9th of
Eleventh month, 1741.

This trifle from me, Friedsam, Fr. , otherwise

called Conrad Beissel, at present a stranger and

pilgrim in this world.

P. S. — This little missive is an outcome of a ver3' .secret and

intimate epitome of the Spirit. Pray proceed in this so far

as practicable, according to the utmost rules of love.

The fourth Synod was again scheduled to be held at
Ephrata (March 21, 1741), but the episode and resulting
correspondence just related made a change in Zinzendorf's
plans desirable, and the meeting was called at Germantown,
to meet in the house of John Ashmead, near the market
house, and almost opposite the German Reformed church.
Nothing of note occurred relative to the Sabbatarians at
this gathering.

April 1 8th. The Synod met for the fifth time, and in
the Reformed church in Germantown. This meeting was
chiefly conspicuous for the quarrel between Count Zinzen-
dorf and Christopher Saner.

The sixth Synod assembled on May i6th at the house of
Lorentz Schmelzer, also at Germantown.

June 13, 1741. The seventh and last of the Pennsylva-
nia Synods met at the house of Edward Evans, on the
north side of Race street, above Second street, in Phila-
delphia.

452 TJir German Sfctariaiis of Pfunsylvania.

But little was accomplished by the various conferences
toward bringing about an evangelical union of all the
Germans in the Province, irrespective of creed or denomi-
nation. The chief result was a flood of vituperative litera-
ture, much of which, fortunately, was not printed. Saner,
in a letter to Germany, dated March 26, 1742, writes :

" I have had no time yet to print for them '°° except
" when he ^''^ arrived here, a little hymn book of six sheets
"for beginners, which I judged to be harmless. Since
" then I have cut off his correspondence. If I had printed
"all that was offered pro and coji, it woiild have been a
" comedy ; for here the people are mostly children of Adam
"and know naught of the count."

This hymn-book, a duodecimo of 95 pages, printed by
Christopher Sauer, was entitled :

Hirten Lieder | von \ Bethlehem^ \ ziim Gebrajich \ vor
alles was arm ist, \ was kleiti und gering ist.

It was prepared for publication by Count Zinzendorf
within six days after his arrival in the Province, and con-
tained a small selection of old and new hymns suitable for
the use of all denominations. This was the first literary
outcome of the Moravian missionary movement in America.
This book is so scarce that even the Pennsylvania Histori-
cal Society does not own a copy.''^* The fac-simile of the
title-page and advertisement upon its reverse is from the
copy in the collection of Hon. Samuel W. Pennypacker.

Among the earliest issues of the Ephrata Brotherhood
was a printed broadside written by Onesimus. It is not
known to a certainty whether this sheet was printed upon
the first press of the Community or that of Christopher
Sauer. It gave a short account of the reasons why the
Ephrata Community refused to affiliate with the Moravian

'^ The Moravians.

'*' Count Zinzendorf.

'^ Proceedings of the Pennsylvania-German Society, vol. vi, p. 9, et seq.

Zinzendorf^ s Hymn-book.

453

v5l5^

c- cfe

^crt-» j^ S 2
"^^ ^ 2 '-^<' =? s IJ

'^ ^ o '5 S S3
*^ 53 — » _ v«-3*. tl^ »-•- ir*

5 ^ «

f ^ ^

I i 1

s ^

I 9? §

1 ? 1

5 ?

454 ^'''^ German Sectarians of Pennsylvajtia.

Brethren. Both German and English versions were printed
for distribution. In these we find a new and interesting
account of the visits and reception of Zinzendorf and some
of his followers at Ephrata.

From this account it would appear that Count Zinzendorf
made two visits to the Kloster, followed by one from his
daughter Benigna, and still later another from a Moravian
Elder and his wife :

" Now it so happened that the Count came to us a second
time, and we felt it our duty to receive him in the most
cordial manner, especially as they had already passed their
judgment upon us in the most hostile way, as at all times
enviers of God's truth have done. It would, therefore, not
be meet for us to retaliate in the same manner, but rather
to the contrary. For that was our watchword, whereby
we gained the complete separation in our hand, so that we
may now with our holdings stand apart from them. Con-
sequently we are entirely free and liberated. Upon our
side, as we in a modest manner can demonstrate, notwith-
standing that they had attempted to prove the contrary.

" But as they, to all appearances, were entirely ignorant
about us, they attempted to find further entrance among
us, and if possible, to incite a longing after a foul doctrine.
Therefore shortly afterwards they made another visit to us,
to wit, the Count's daughter''^" with her Vorsteher and his
wife came to us. We received them in the same manner,
as we held it unnecessary to say a single detrimental word
either in their presence or absence.

" We took special pains to meet them upon every occa-
sion with all discreetness, and without showing the least
intention of entering into any intimacy with them, as they
had already placed the full proof in our hands, wherefrom
we easily perceived that they did not wish to reach the good
in our Community.

"' See page 428 supra.

Onesinms' Broadside. 455

" Furthermore, we felt complete freedom, as honorable
persons, to extend all courtesy to them. Notwithstanding
all this, the matter did not end here, as they could not desist
from spying into our affairs and troiibling themselves further
about us. It seems as if they did not know us rightly, or
they would have saved themselves this trouble.

" It is to be added that shortly afterwards, another visit
was made to us. This was from two persons, a woman and
a man, who was said to be one of their teachers, and who
came to us in Zion Convent, felt in duty bound to receive
him as our guest, and after the evening meal-time several
of our brethren came together to welcome him, and show
him our good will ; when all at once certain words were
spoken, which caused a very bad feeling within us. As he
soon let us know what his intentions were ; he also told us
of the woman who went to the Sister House, and how she
was inclined to remain there for some time. But as the
matter continued more unclean to us, and caused consider-
able pressure, so we made cause to speak further with them,
especially about their strange work, whereby they sought to
draw so many young people unto them ; and when they
had them in their hands, they made men and women out
of them.

" We told them that to us this appeared very strange and
absurd, as we did not know of a single instance of a saint
in the new dispensation from whom it could be shown that,
by such a carnal increase of the Church of God, it would
profit. On the contrary, we see it as clear as sunshine that
Christ and his apostles built the Church of God upon an
entirely different foundation, and continued it by other
means," '^" etc.

160 11 jjjjj kurtzer Bericht von den Ursachen, waruni die Gemeinscliaft in
Epliratasich mitdem Grafen Zinzendorf uud seinen Leuten eingelasssen.
Und wie sich eine so grosse Ungleichheit im Ausgang der Sachen auf
beyden seiten befunden." No original copy is known, as what was left

456 The German Sectarians of Pennsylvania.

Several efforts were subsequently made by Zinzendorf to
induce the secular brethren of the Ephrata Community to
leave the fold of the Sabbatarians and unite with the Mo-
ravians ; but the scheme was always foiled by the influence
of Beissel, or the actions of his deputies who attended the
conference. The explanation given in reference to this
non-agreement of the two leaders is in an old German MSS.,
seen by the writer some years ago, and probably offers the
correct solution : " They were both hard unyielding stones,
and two hard burrs grind no grain."

of these broadsides were burned together with the Eckerling papers by
order of Beissel at the time of their expulsion from the settlement, Chroni-
con Ephratense, chap. xxv.

The translation is made from the reprint in Fresenius Nachrichten , III,
pp. 462-474.

— r-r''&^-'Kagjw^8ftf|saa«aBg

>ICTURE OF ST. JOHN ON FLV-LEAF OF
BRUDER AMOS' "MARTYR SPIEGEL."

CHAPTER XXX.
THE ORDER OF THE MUSTARD SEED.

JEEN and eager to carry
the Gospel to all people,
Count Zinzendorf exten-
ded his excursions into
the Indian country beyond
the Blue Ridge and per-
sonally supervised a plan
for its civilization.

The decade between
1740 and 1750 presents a
period of religious awak-
ening, excitement and en-
thusiasm, — call it what
what you will, — unpar-
alleled in the history of the Province. Within this period
is embraced the establishment of the monastic feature of
the Ephrata Community ; the advent of the Moravian
Brethren; the thorough organization of the German Dunker
Church ; the visit of Whitefield and its attendant excite-
ment ; the bitter feud and schism among the Presbyterians ;
the advent of Miihlenberg and his efforts to firmly estab-
lish the Lutheran Church in this country ; the coming of
regular clergy of the Reformed faith ; and the numerous
revivals in the Baptist Church ; together with the decline
of the Society of Friends, both politically and religiously ;
all of which falls within this short period of time.

Thus far but little attention has been given by writers
on Pennsylvania history to the influences exercised by the
various mystical, theosophical and cabbalistic societies and

458 The German Sectarians of Pennsylvania.

fraternities of Europe in the evangelization of this Prov-
ince, and in reclaiming the German settlers from the
rationalism with which they were threatened by their con-
tact with the English Quakers.

Labadie's teachings ; Boehme's visions ; the true Rosi-
crucianism of the original Kelpius party ; the Philadel-
phian Society, whose chief apostle was Jane Leade ; the
fraternity that taught the Restitution of all things ; the
mystical fraternity, led by Dr. Johan Wilhelm Petersen
and his wife Elenora von Merlau — both members of the
Frankfort company — all found a foothold upon the soil of
Penn's colony, and exercised a much larger share in the
development of this country than is accorded to them. It
has even been claimed by some superficial writers and his-
torians of the day that there was no strain of mysticism
whatever in the Ephrata Community, or, in fact, connected
with any of the early German movements in Pennsylvania.
Such a view is refuted by the writings of Kelpius, Beissel,
Miller and many others, who then lived, sought the Celes-
tial Bridegroom, and awaited the millennium which they
earnestly believed to be near.

With the advent of the Moravian Brethren in Pennsyl-
vania, the number of these mystical orders was increased
by the introduction of two others, viz., the Order of the
Passion of Jesus {^Der Ordcn dcs Leidens Jesii) of which
Count Zinzendorf was grand commander, and the Order of
the Mustard Seed {Der Senfkorn Ordcn).

These two fraternities differed' somewhat from those just
enumerated, as there was a missionary feature connected
with them. The object of the members was not confined
to seeking the inner light ; to attaining spiritual or physi-
cal regeneration and perfection; to studying mystical
speculations on the divine essence, to revelling in the em-
braces of the celestial Sophia ; or to gazing anxiously at
the skies for the appearance of the expected harbinger who

Slaves of Virhie. 459

would announce the millennium. Their chief aim was a
far more practical one, for, in addition to theosophical
belief, it was incumbent upon every member of both fra-
ternities to go willingly to any part of the globe to spread
the Gospel of Christ.

The relation of these two orders to each other was some-
what similar to that of the Blue Lodges of Free Masonry
to the Grand Lodge. The Order of the Mustard Seed was
the lower body, while the Order of the Passion of Jesus
was formed of such of the bishops and clergy of the
Unitas Fratrum as had passed through the various degrees
of the lower order. To the latter organization the laity of
both sexes were eligible for membership, but not for ad-
vancement to the higher body, as the elective offices were
almost always restricted to the clerical members.

The history of these orders dates back
to the early 3'ears of the eighteenth cen-
tury ; they owe their inception to Count
Zinzendorf, when he was attending the
Padagogium at Halle, being then four-
teen years of age. Here five lads banded
themselves together, under certain princi-
ples, based upon the teachings of Jesus,
looking toward extending the Kingdom of God upon earth.
The little band of embryo missionaries called themselves
" Slaves of Virtue " {^Die Titgend Sclaveii).

The insignia of the order, when first constitiited, was a
medal with an " Ecce Homo," '" surrounded by the
inscription Nostra Medala. The interest and enthusiasm
of these few was not permitted to flag, and by the activity
of Zinzendorf rapidly increased. After an existence of
several years some changes were made in the ritual,
when the fraternity became known as " The Society

ARMS OF HALLE.

161 "Behold the man": a picture which represents the Saviour as
given up to the people by Pilate.

460 The German Sectarians of Pennsylvania.

of the Professors of Jesus Christ" {Die Gesellschaft der
Bekenner Jesu Ckristi). The influence of the fraternity
was now extended to aristocratic circles, and in the
year 1724 was again reconstructed, and regular rules and
statutes of the Order were issued under the name of " The
Order of the Mustard Seed " Den Orden vom Scnfkorn).
This had reference to the parable of the Mustard Seed
(Mark iv, 30-32).

In the reconstruction of the Order these original rules,
formulated in 17 14, were adopted for the government of
the fraternity.

The Articles of the Order of the Mustard Seed,
FROM A Translation (about 1744) from the
Latin Original of 1714.
The view with which the members of our Society from its

beginning till the year last past have bound themselves, may

be seen from what follows ;

I. — The members of our Society will love the whole human
race.

II. — They will seek to further the welfare of the same by all
ways aud means.

III. — They will seek to unite souls to their Creator, and
also to their Redeemer, as soon as they know any thing of Him.

IV. — They will act uprightly, and though circumspectly and
guardedly, yet always without dissimulation.

V. — They will not hurry anything, but after due considera-
tion first had, proceed in it with certainty-.

VI. — They will not long consider about entering in at yn
doors, which the providence of God .shall from time to time
open for the furtherance of his work, and which is for them to
do therein, cheerfully and undauntedly to do it : But they will
take the utmost care ; that in the Prosecution of this, no pass
already open may be caused to be shut.

VII. — Shoiild any one have an Adversary, who oppresses
him, and who is hurtfull to him in his person. But the work
of our Common Lord prospers in his Hand : He shall not hin-

Rules of Ordc}- of the Mustard Seed. 461

der him, but shall afford him all imaginable Assistance. That
his work may succeed, and great profit accrue therefrom.

VIII. — To the casting off of some good Things, altho' they
may not be agreeable to us, yet no one shall lay a hand to it,
without the Strictest and Exactcst Examination made, but
much rather assist the Re-establishing of ye same.

IX. — We will all avoid that exceeding pernicious (but in our
Times grown a quite natural) principle, of introducing Innova-
tions in Doctrine, Moral, or Ceremony, but much rather Strive
and help to restore the old, w''' has of all preeminence, where
it can be done without the suspicion of a Renovation, and
what is once introduced, rather Sanctif}^ than cast off.

X. — We will according to our Saviours advise, not mix new
Regulations with the y'= old and superannuated Ones, that the
Breach be not made worse.

XI.— The works of the Lord w"'' have of long Time been
cover'' over with Darkne.ss, but thro Divine Marvelous Grace
preserv'd and restor'd to their former Brightness. We will be
studious to maintain, and keep in their Lustre.

XII. — If any one acts Uprightly, and has a good Intention,
such a one we will with all our power, Assist, Admonish and
Help forward, & if he has an uncertain, or as yet an unsolved
plan, we will not therefore despi.se him, but help him into it,
that our common Lord may be served with united powers.

XIII. — When these and such like things are happily com-
pleated according to the Lord's good pleasure, Then we will
lay us down to Sleep, We shall have dcserv'd nothing, we will
tho' lay us cheerfullj' down to Sleep, when we have done the
Lord's Will here in Time, pray for Mercy, Hope in the Grace
which the Cross of Christ has Purchased.

After Labouring, Rest is Sweet.

It will be noticed that in neither the ritual of the Zion-
itic Brotherhood, nor that of the Order of the Mustard
Seed, does there appear any penal oath or affirmation ; the
obligation must have been a moral one. As a matter of
fact, nearly all the Pennsylvania Sectarians objected to
taking an oath, judicial or extrajudicial, under any con-
sideration or in any form.

462 The German Sectaria^is of Peinisylvajiia.

We have here an interesting problem for the students
and members of the oath-boiind secret societies of the
present day ; as in no case, so far as known to the writer,
were the secrets or esoteric rituals of these societies ever
exposed or communicated to the outer world.

The reconstructed society now rapidly increased in mem-
bership. Among the patrons of the Order were Christian
VI of Denmark ; John Potter, Archbishop of Canterbury ;
Thomas Wilson, Bishop of Sodor and Man ; the Cardinal
of Noailles ; General Oglethorpe, Governor of Georgia; and
numerous other notables of the time.

One of the peculiar features of this fraternity of the
Mustard Seed was the arrangement by which members
were often kept unknown to each other, and their connec-
tion with the Order carefully concealed from all. This
feature was but similar to the ritual of the Rosicrucian
fraternity, where the candidate never knew the /rater who
received him at his profession.

Shortly before Zinzendorf's journey to America the Order
was extended into England and Holland, and a proposition
was made to publish the names of the patrons and mem-
bers of the society. This called forth a reply, which later
appeared in the Biidmgiscke Sammlung. This sets forth
" that the Order was one which also admitted private persons
of civilian condition as an incentive to virtue and advance-
ment of righteous knowledge. It was established during
the early years of the present [XVIII] century, and flour-
ished in laudable quiet and secrecy, so that many a worthy
member of the same has already passed away from this world
without being known to all his fellow-members. As from
that time until now persons of such quality and conditions
have been connected therewith, it has not been found ad-
visable to incorporate their names upon our registers, nor
would it be policy to publish them at the present time, as a
number of the Seniors of our Society have neither call nor

Insignia of the Order. 463

inclination to cut any figure in the material world. Then
again there are persons who would count it a great indiscre-
tion if, by our fault, what to them is held as a great secret
should become a matter of speculation to the general
public," etc.

The grand insignia of the reconstructed Order of the Mus-
tard Seed was a gold cross'"' with green enameled edges.
A large oval in the centre of the cross was enameled blue,
upon which a mustard tree (?) was painted in the natural
colors, surrounded by the inscription in gold: Quot fiiit
ante Jtihil. In the angles of the cross were represented
sprouting grains of mustard, in which three seeds were
seen. The remaining space between the arms of the cross
was filled in with golden rays. These insignia were worn
by the grand commander, suspended around his neck by a
golden chain, the links of which typified sprouting mustard
seeds and were symbolical of the Order. For the oflScers
of secular grade the insignia were suspended from a piece
of sea-green {AIeer-griten~) silk ribbon in the place of a gold
chain. The clerical brethren used a white silk ribbon with
sea-green edges.

All persons upon their initiation into the Order received
a gold ring,"^ which, during the ceremony, was placed on
the third finger of the left hand. This ring was to be worn
at all times. It was enameled white with green edges, and
the inscription was in Greek characters : Ou(5ei? rnxmv ^aurwqf^
(Rom. xiv, 6).

A number of this confraternity were among the early
Moravians as well as a few in the Ephrata Community ; '"^
but who they were, or how many, is a matter which is lost
in oblivion. Neither the numbered breast-stones nor the

'*■ The original was about double the size of the engraving. A single
specimen only of this decoration is known to be in existence.
163 Five of these rings are known.
"* Gottlieb Haberecht is an example of the latter.

464 The German Sectarians of Pennsylvania,

JEWELS AND INSIGNIA OF THE ORDER OF THE MUSTARD SEED.

Tlie Order of the Passion of Jesus.

465

burial records of either community, so far as known to the
writer, makes any mention of the Order. How many of
these rings there may be in the numbered graves of Beth-
lehem, Nazareth, lyititz, Philadelphia, or the other God's
acres of the Moravian and Sabbatarian Brethren through-
out the Province will perhaps never be known.

The third insignia of the Order, the Mantel-Cross {Das
Mantelkreit(z), was a large cross worn over the heart upon
the left side of the purple cloak which formed a part of the
regalia, after the manner of the Knights Templar and St.
John. The shape was that of a Latin cross, and was formed
of silver braid. In the centre was fastened a single grain
of mustard, encircled by the embroidered monogram :
I
c • I
c
This denoted Crescit Christo in immensum^ doubtless in
allusion to Ephesians iv, 13. The members of this fra-
ternity, irrespective of sex, willingly went to any part of
the globe, wherever sent by the superiors, to enlighten the
benighted or the heathen with
the glorious truths of the Gospel
of Christ.

The insignia of the higher fra-
ternity consisted of a gold medal,
in the centre of which was the
manifestation of Christ with two
kneeling figures upon each side,
the whole surrounded by the in-
scription in Latin type : Wir
Halten Uber der Bekenntnis vom
Leiden lesn.

The grand cross was a Latin cross of gold. Upon the
upper limb was a full length figure of Christ in relief,
representing his manifestation. Upon the arms of the cross

"^'S^P

INSIGNIA OF THE ORDER OF
THE PASSION OF JESUS.

466 The German Sectarians of Pennsylvania.

were portrayed a number of prostrated figures, also in
relief, adoring the risen Christ. Upon the lower limb
appeared a chalice, surmounted by a passion cross. This
jewel was worn upon the breast, suspended by a ribbon
around the neck, and is shown upon the portrait of Bishop
John Nitschman.

The first practical results of the teachings of the Order
of the Mustard Seed in America culminated on February
22, 1742, during the last session of the second Pennsylva-
nia Synod, when three Indians, from Shecomoco, as the
Diary states, were "baptized into the death of Jesus." The
scene was an impressive one, even though it was not cele-
brated in a vaulted cathedral, with organ, trombone and
kettledrum, accompanied by the voices of trained choristers,
and all the churchly surroundings of medieval pomp. The
ceremony which marked the commencement of the Mo-
ravian missionary work in America was held upon the
plain humble barn-floor of John de Turck at Oley, to which
the attendants of the synod adjourned, because it was larger
than any room in his house, where the synod was held.

The Indian converts had come by appointment from
Schecomoco to be admitted into the Christian church. For
this purpose the barn was improvised for a meeting-house,
and a large tub of water was placed upon the floor. After
prayer and invocation, the three Indians knelt around the
tub, and leaning over the edge, were solemnly baptized by
missionary Christian Ranch, in the presence of the assembled
synod and of Bishops David Nitschman and Zinzendorf ;
the former Bishop wearing the Rosy Cross ; the latter, the
Crux Aurca of the Order of the Passion of Jesus, promi-
nently displayed upon the front of their snow-white and
crimson-girdled surplices.

Thus were the first three Indian converts of the Mora-
vian Church ushered into the Christian faith in the pres-
ence of two grand commanders of our Mystic Brotherhood.

THE GERMAN SECTARIANS OF PENNSYLVANIA.

BISHOP JOHN NITSCHMAN.
BORN, 1703; DIED, 1772.

lAND CROSS OF THE ORDER OF THE " LEiDEN JESU.'

An Indian Order.

467

The names given to these converts were Abraham to
Shabash^ Isaac to Seini and Jacob to Kiop. In the course
of time, as the number of Indian converts increased, they
were divided into classes or degress, somewhat similar to
the Sen/korn Orden ; viz., apprentices, candidates, bap-
tized and communicants ; and an effort was made to incite
a love for theosophic mysticism among them, thus to estab-
lish an aboriginal American branch of the Order of the
Mustard Seed — a scheme which, however, soon had to be
abandoned, owing to the character of the material from
which it was proposed to recruit.

MYSTIC SEAL

^RATA CLOISTER.

chaptp:r XXXI.

HEBRON. "=

ROM the facts presented in
the preceding chapters it
will be seen that the theo-
sophical enthusiasts, both
male and female, were by
no means allowed to idle
away any of their time,
for, when not at their
devotions or taking the
rest necessary to maintain
their strength, they were
kept employed in the vari-
ous departments of the
Ephrata economy under the able management of the Ecker-
lings ; and when, finally, the communal life was formally
instituted, all private ownership of property was, as the
Chronicon states, declared an "Ananias sin." This, how-
ever, only referred to the Solitary. The Sabbatarian con-
gregation at large, or "domestic households," acciimulated
property as best they could, but were supposed to make
daily offerings in the shape of tithes, such as vegetables or
other produce suitable for the sustenance of the Solitary
members.

Owing to the success of their plans, the Eckerlings now
conceived a scheme for inducing such members of the
secular congregation as occupied land adjoining the settle-

■'^ This chapter, as well as that of Saron and Bethania are grouped
together somewhat out of their chronological order for the purpose of
bringing the description of all of the various Kloster buildings into this
volume.

A Cunning Scheme. 469

merit to bring themselves to a still higher spiritual condi-
tion. The plan was to erect a large building to be divided
into two parts, one for the fathers the other for the mothers ;
and upon their entering this establishment their farms and
landed estates were to be handed over to the Brotherhood,
thus becoming convent property. This cunningly devised
scheme to possess themselves of the settlers' lands and im-
provements was presented to the Vorsteher, with arguments
based upon the fact that several couples had of late followed
the example set by Jephune in the autumn of 1730, and
Simeon in 1739, who separated from their wives, the men
entering Ziou the women Kedar, the most prominent among
these late divorcees being Rudolph Nagele (Jehoiada) and
Sigmund Landert (Shealtiel). Further, they represented
that there were many others prepared to take the same
course. Beissel's consent to the scheme was thus secured.
It was several years, however, before the Eckerlings
could perfect their plans, consequently it was not until the
spring of 1744 that they were warranted in building a
house for this express purpose. This new structure was
built at right angles with Peniel, and was called Hebron.'^*
The name was selected for this structure, as according to
the mystical theosophy it signified the common tomb of
the Patriarchs. In Ephrata it symbolized the end of con-
jugal life. The mystical speculations regarding Hebron
date back to the earliest ages ; they are probably a relic of
the Moloch fire cult. Hebron, the place or city of fire (f/ro,
to burn up), was under the rule of Ephron the son of Zohar
(Gen. xxiii, 8), and was selected by Abraham as a burying
place, and so became the sepulcher of the Patriarchs, and
it was believed that the place at the end of time would be
consumed with celestial fire together with all of the remains
interred there."''

"■" Also called Das Haus der Gemeinschaft.
"' Zohar, Geu. f. 124, Amsterdam edition.

470 The German Sectarians of Pennsylvania.

Dedication of Hebron. 471

By Christmas, 1743, the new house was ready for occu-
pation. Its dimensions were seventy by thirty feet. It
was divided into two parts, one of which was to be occu-
pied by the men, with an entrance on the north side. The
other part was for the matrons, their entrance being from
the south side. It was so designed that each division was
a counterpart of the other. In addition there were rooms,
chambers and a hall for love-feasts, similar to those in Zion
and Kedar, and in order to fully introduce the monastic
discipline, several of the Zionitic Brotherhood moved
into the house and took charge of the services. Johann
Sensemann was installed as Briider Schaffner or general
steward.

Upon the day set for the dedication, January 12, 1744,
the whole community assembled at Peniel. After impres-
sive services a procession was formed, and wended its way
toward the stream amidst the pealing of the Kloster bells
and the chanting of hymns. When the pool was reached
those of the brethren and sisters who were to enter Hebron
were re-baptized in the icy flood of the Cocalico. At the
close of the ceremony the party again wended its way
toward the prayer-saal. After dry clothing was assumed,
religious services were resumed in Peniel, during which
the letters of divorce, that had been prepared by Onesi-
mus and which had been previously signed by the interested
parties, were handed to the house-fathers and matrons who
had voluntarily divorced themselves with the intention of
improving their spiritual condition by living separate lives
in Hebron.

The Chronicon, in describing this peculiar arrangement,
states :

" This new institution was for some time richly blessed
" by God, for these good people were not only very simple-
" minded, but bore a great love toward God ; they also were
" very benevolent, and harbored many poor widows whom

472 The German Seclariatis of Peiiiisylvaina.

" they maintained out of their own uieans, so that their
"household resembled a hospital more than a convent."

That a condition of affairs so foreign to a sound public
policy could not succeed in the new Province might have
been foreseen. Even the promoters of the scheme found
that although a number entered the convent and nominally
divorced themselves, they still held on to their landed
property. This was just what the Eckerlings did not
intend them to do. Then, as many of these couples had
left their children in charge of their farms, or in the care
of other members of the congregation, parental feelings
gradually commenced to assert themselves, and it soon
became evident that the scheme was destined to end in
failure.

Another danger which threatened the new institution
was the action of the civil authorities, who took steps to
investigate these extra judicial divorces, proceedings which
according to one account, were first instituted by Conrad
Weiser, who it will be recalled was for a time an active
inmate of the Ephrata institution, but as his ambition for
worldly honors was greater than his religious fervor, he
made use of the Community for his personal advancement,'"*
and finally accepted a commission as justice of the peace,
which at that time was equal to a Common Pleas judge.
As soon as this became known he was sharply reprimanded
by Beissel, which naturally led to a rupture between the
two men, and caused much feeling between the new justice
and his former brethren. Another force that influenced
Weiser at that time was the intimacy which had sprung
up between him and Rev. Miihlenberg, and resulted in the
latter marr>-ing Weiser's daughter, Anna Maria. Miihlen-
berg, as in duty bound, did his best to bring his prospective
father-in-law and his family back into the Lutheran faith,

'^ Conrad Weiser's letter of resignation from the Ephrata Community
will appear in the next volume.

Legal Complications. 473

and at the same time used all of his persuasive powers
against the Ephrata Community and their peculiar rites
and observances.

So even before the new Communit)' in Hebron was fairly
settled in its habitation legal processes were issued against
the leading members of the Zionitic Brotherhood, a proceed-
ing for which Weiser was held responsible by the Kloster
authorities. It is stated in an old manuscript that Conrad
Weiser claimed, in his own defence, that the information
against the Community was not instigated by him, but was
lodged by one Abraham Paul and one Merkel ; further, that
he thereupon wrote to Beissel in reference to the matter.
Beissel's letter-book, however, is said to contain nothing
in reference to this correspondence.

Subsequently Onesimus and Jaebez went to Weiser and
induced him to discontinue the suit. This he promised to
do, but it seems that notwithstanding this promise the case
was reported to Governor Thomas and a process issued. At
the hearing, however, the two prosecutors failed to appear
and the case against the Community fell. The problem
was now left to work out its own solution. For this they
had not long to wait. The first trouble arose among the
house-mothers, who naturally longed for their children who
had been left at home in charge of the farms, and were
subject to all the allurements and temptations of the world.
Others, again, suffered from neglect and the want of ma-
ternal care, — facts that were not slow in reaching the ears
of the matrons in Hebron ; so it was not long before one
after the other demanded that her husband should again
rejoin her and return to their old home. When this feel-
ing was brought to the notice of Beissel, he without hesita-
tion advised every house-father to again receive his helpmate
and return to his former condition, — advice which was acted
upon and resulted happily in every case.

After the last couple to renounce their solitary state had

474 Ty/c German Sectarians of Pennsylvania.

reunited, a special convocation was called of all the orders.
An altar was erected in the angle formed by Peniel and
Hebron, upon which, after an impressive divine service,
the divorces or articles of separation were solemnly cre-
mated. Thus ended this remarkable episode in the history'
of the Ephrata Community. Hebron, now vacant, was
handed over for the use of the widows and poor of the
settlement, which had been sheltered by the Hebron Com-
munity, and were now supported by the labor of the Zion-
itic Brotherhood.

A new complication, however, arose shortly after the final
reunion of the households. Some of the late inmates, who
had contributed largely toward the erection of the building,
under the impression that it was to be their permanent home,
now demanded the return of their contributions. The largest
of these creditors, Heinrich Miller, who had given his whole
property to the fund, was reimbursed with one hundred acres
of Community land. To pacify the others Zion Prayer-Saal
was handed over to them for the uses of the secular congre-
gation. By these measures all claims against Peniel and
Hebron were released.

"s^.

CHAPTER XXXIL
SARON.

FTER the failure of what
may be designated as the
Hebron project, a propo-
sition was made to hand
over to the uses of the
Sisterhood the two build-
ings in the meadow. This
suggestion meeting with
the approval of Beissel
and other leaders, steps
were taken forthwith to
carry it into effect.

The proposition was
that the Order of Spiritual Virgins should be reorganized
into an order similar to the Zionitic Brotherhood, and that
thenceforward the female celibates should be known as the
" Roses of Saron." This designation was based upon the
mystical interpretation of the second chapter of the Song
of Solomon. Hebron was to become Saron, and Peniel the
" Schwester-Saal," and these two names, Saron and Saal,
have remained until the present day. Kedar was to be
handed over to the uses of the widows who had been tem-
porarily quartered in Hebron.

Efforts were immediately begun to prepare the two
houses for the purposes of the reorganized Sisterhood ; it
was not, however, until the first week in July, 1745, that
the necessary repairs, alterations and renovation were com-
pleted.

The dedication took place July 13, 1745, and as usual

476 Tlie German Sectarians of Pennsylvania.

was made an occasion of more or less ceremonial. Not the
least interesting of the inaugural solemnities was a midnight
procession of both orders from Mount Zion to Peniel, or
the Schwester-Saal as it was henceforth called, where the
sisters with an elaborate ritual dedicated themselves afresh
to the heavenly Bridegroom. They also took the vow of
allegiance and obedience to their spiritual mother and
superintendent, " Mutter Maria " (Maria Eicher). It was
upon this occasion that Beissel composed a special dedica-
tion hymn, which contained a prophecy respecting Ephrata,
a prophecy which has been verified. This hymn, in elegant
terms, invoked steadfastness of purpose among the brethren
and sisters of the Kloster, and prophetically laments the
downfall, contingent upon declension therefrom, in most
affecting strains. Following is a stanza from this hymn of
the Vorsteher :

Auch Ephrata, wird hier so lange stehen,
Als Jungfrauen darinn am Reihen gehen ;
Wann aber dieser Adel wird aufhoren,
So wird die Rache dieses Ort verstoren.

Translation :

Even Ephrata will here endure, so long
As virgins therein in order stand ;
But when this nobility shall decline.
Then shall vengeance this spot destroy.

Thenceforth the Sisterhood became a separate order,
entirely independent of the Brotherhood ; Father Friedsam
Gottrecht (Beissel), however, was acknowledged as the
spiritual director and leader.

The celibates were now divided into seven classes, each
class having its own special duties. The arrangement of
Saron was such that several cells or kammern opened out
upon a common room containing a fireplace and other con-
veniences. Each of these common rooms was used by the
respective class for their own special economy, — thus there
was one for spinning, another for writing, and so for sing-

Bernice. 477

ing, for basket weaving, for quilting, sewing and embroid-
ery, etc. Each class was under a sub-inspectoress, who
was alone responsible to the Mother Superior."^"

A separate house-diary or Schivester-chronic was com-
menced. This curious manuscript was still in existence a
decade ago, and was then copied by the present writer.

The first of the Sisterhood to leave this transitory life
and go forth to join the celestial Bridegroom beyond the
skies, was Bernice, who died of consumption, while the Sis-
terhood were yet in Kedar, November 30, 1743, in the
thirty-second year of her age. She was Leonard Heidt's
daughter, a beautiful girl, who lived with her parents at
Oley, and after a visit from the Solitary Brethren to her
father's house was so enraptured with the thought of a
spiritual life that she followed them to the settlement and
became one of the founders of the Sisterhood.

During her illness she suffered great pain ; longing for
release, she, while in despair, would ask to be struck in the
head with an axe, and thus be relieved from this world's
suffering.

After death had come to her relief, her burial was made
the means of an imposing ceremony, at midnight by torch-
light. The corpse was carried upon a bier by six cowled
monks from Zion, followed by the Sisterhood and brethren,
carrying rushlights and chanting a dirge composed for the
occasion. Weird and ghostly was the procession as it
wended its way slowly over the frozen groimd from Mount
Zion to the new God's acre by the roadside.''" The footfalls
upon the hard ground ; the sighing of the winter winds ;
the mournful tolling of the convent bells ; the doleful
chant of the two orders ; with the darkness of the night

'^^ The various changes made in Peniel, upon being handed over to the
Sisterhood, have already been described in a previous chapter.

"" There is a tradition that sister Bernice was the first interment iu the
God's acre by the roadside.

478 The German Sectarians of Pennsylvama.

broken only by the flickering torches, — all added to the
solemnity of the occasion, and formed a scene fit for por-
trayal by the pencil of a master artist or the pen of a poet.

The body was consigned to the earth with the full ritual
of the Zionitic Brotherhood. The room which Bernice had
occupied in Kedar was now closed for a time, and the fol-
lowing segenspruch was placed upon the walls of the kam-
mer to her memory. It was composed by Beissel and exe-
cuted b}' the sisters in ornamental fractw-schrift :

'■'■Bernice, Frene dich in ihrem gang Jtnter der Schaaf-
weide, iind sey freiindlich u. hiildrcich tinter den Lieb-
habern.''^

Translation :

" Bernice, enjoy yourself in your sojourn among the
sheep-pastures, and be affable and gracious among the
suitors."

CHAPTER XXXIII.

BETHANIA.

HE Eckerlings, while yet
in the zenith of their
power, conceived a plan
for building a large addi-
tion or wing to the Zion
Convent. This house was
to contain no less than
one hundred kammern or
cells for that number of
male celibates, together
with the necessary com-
munity rooms and offices
requisite for their com-
fort. The plan of this house in many respects was formed
after that of the old monasteries in the Fatherland, and if
it had been erected as originally designed would, together
with the other houses on Zion hill, have formed a most
unique group of buildings, and offered ample accommoda-
tion for the anticipated arrivals of novices that were ex-
pected to come from both at home and abroad.

Most extensive preparations were made for the early
completion of this new monastery. The foundations of the
new structure were laid, the timbers were prepared, and the
needed boards were seasoning in piles down by the saw-mill.
In the midst of this activity, however, an event occurred
which not only changed the plan for building this house,
but affected the general policy of the Community as "well.
This was no less than the expulsion or dethronement of
the Eckerlings, — an episode which will be fully described
elsewhere in this work.

480 The German Sectarians of Pennsylvania.

After the departure of the Eckerling party, all work
upon the new building ceased. It was then proposed that
the Community erect a brother house in the meadow near
to the Sister House, Saron, and thus utilize the building
material which had been prepared for the monastery. This
proposition, which came from Brother Jaebez, who in the
meantime (viz., on March 23, 1746) was appointed as Prior,
met with general favor. A week later (March 31, 1746)
the building of the new Brother House in the meadow was
commenced under the direction of Brother Shealtiel, an ex-
perienced carpenter, and so energetically was the work
pushed that the framing was completed within thirty-five
days. The raising of the frame was commenced May nth,
and it took three days to raise and key the large and heavy
timbers in place. This work, as the Diary states, was ac-
complished without accident, the record saying, " at which
dangerous task Providence took care of the work, so that
nobody was hurt."

This as well as the former " raisings " within the settle-
ment were occasions to which were invited the sturdy
neighbors for miles around, and partook somewhat of a
social gathering. A raising was one of the customs of the
day, when house, barn, or mill was to be built. Help was
scarce and labor-saving machinery as yet unknown, so it
was necessary to place the heavy timbers in place by main
strength. On such occasions, great and sometimes hercu-
lean feats of strength, in lifting heavy timbers, were dis-
played by the men, among whom rivalry prevailed ; and
sometimes wagers of nominal value were laid as to who
should prove the stronger.

Invitations to a raising were generally accepted, not only
by the men, but the women and young folk, boys and girls,
would gather to have a good time, the women folk taking
care of the culinary department.

At the Ephrata raisings, while the men wrought at the

An Ephrata Raising. 481

heavy timbers, the Sisterhood aided by the visiting women
prepared meals for the Community, as well as for their
guests both male and female. It is needless to say that
after the heavy labor of the day the appetite of the men
was extremely good, and full justice was done to the out-
come of the sisters' kitchen.

Another peculiarity about these Ephrata raisings, a feat-
ure wherein they differed from all other barn-raisings, log-
rollings, husking-bees and harvest-homes, was that there
was no strong drink furnished to the participants, as the
Ephrata Community was strictly a temperance organiza-
tion, it being the first regularly organized community in
America wherein the use of spirituous and malt liquors was
strictly prohibited.

Toward the end of September, after the large posts,
beams and joists were up and in place and the building was
under roof and enclosed, it was found that there was enough
heavy hewn timber and other material left over to build an
even larger house than the one just being completed. It
was then proposed to utilize this material by building a
chapel or saal adjoining the new Brother House, The
frame of this Brother-Saal was raised in November, all of
the timbers being prepared and put into place within five
weeks. This was the most stately building thus far erected
by the Community. As a diarist writes, "its equal was not
to be found in North America."

We now come to one of the strangest episodes in the his-
tory of the Mystic Community which has come down to
us ; this is the curious controversy relative to the lineal
dimensions that should be adopted for the projected Brother-
Saal. Bishop Cammerhoff, who was in the vicinity of
Ephrata at the time, has left us an account of the dispute,
of which the substance is given in the following paragraphs :

Bishop Cammerhoff says: "That in the spring of 1747
he visited Ephrata and was kindly received by Brother

The German Sectarians of Pennsylvania.

Illl'i'J^II II

BrotAerSrz^// et^/u:^ Sc^ioo^y /loom'

GROUND PLAN OF BROTHER HOUSE.

DIMENSIONS OF SAAL ACCORDING TO THE CAMMERHOFF ACCOUNT.

Cabalistic Spenilations. 483

Jaebez ; further, that some time before his visit the largest
of the three houses had been finished, and that a disagree-
ment about its size or dimensions led to a withdrawal of
some of the fraternity. There were some of the Brother-
hood who suggested 66 feet, some 99 feet and 100 feet as
the length for the new Saal. The contention ran high, and
it was feared that the building of the much-needed structure
might be postponed indefinitely.

"The solution of the difficulty was effected by those who
insisted upon 99 feet, they having one night received a
divine token that there was a cabalistic meaning attached
to the component parts or elements of figures ; and the next
night they were instructed, too, in the mystery of the occult
science. It was after this fashion, said Brother Jaebez, that
the cabalists argued.

" Those who proposed 99 feet said they were right, in so
far as O (zero) signifies God and the downstroke man

1 M TT I ' '^^'^^^ ^^ sixty-six feet was adopted it would

place God under man < pi >, and if 100 feet it

would place man before God. Hence 99 feet was adopted :
God was above man.

" Cammerhoff says that upon arriving at the Kloster his
party were welcomed in an extremely cordial manner, as
they had come from Bethlehem. Peter Miller was very
complaisant. ' He stands,' continues Cammerhoff, second
only to Conrad Beissel. They said they had not kept any
meetings for six months. Back in Zion live the old worn-
out or fossil widows and widowers ; lower down, in the
large house, live the single sisters. In front of this they
have erected one of three stories. In it are eight rooms,
and in each room eight chambers, besides a kitchen and
refectory. Their kitchen they would not exhibit. On
asking them whether they had many accessions, they
made no answer."

484 The German Sectarians of Pennsylvania.

If we are to receive the above account of the interior
arrangement of the Brother House literally, the original
arrangement must have been similar to Saron. It is, how-
ever, very improbable that any such radical changes were
ever made in the old monastery as this account would seem
to indicate. In writing out his story, the good bishop evi-
dently confounded the Brother House with the Sister
House, Saron.

The new chapel was placed at right angles with the
Brother House, the north gable end commencing about in
the center of the ea.5tern end of the Brother House, and, ac-
cording to the evidence here presented, must have extended
southward for a distance of ninety-nine feet. The main
entrance to the Brother-Saal was by a door in the west
front. The Brotherhood of Bethania, however, had a pri-
vate entrance upon each floor. These doors were at the end
of the corridors which divided the monastery, and opened
into the extreme northwest corner of the Saal. It will be
noticed that the salient features of the Sister House and
adjoining chapel were reproduced in this instance.

Traces of the position of the old Brother-Saal and the
doors opening into the monastery can still be seen by a
close inspection of the east end of the old building ; they
also show plainly in the photographs illustrating this
paper. There are still some persons living who remem-
ber the old Brother-Saal, and whose parents attended the
academy held in the second floor. For, in the course of
years, the Brother-Saal underwent a similar change to Pen-
iel, in so far that the porkirche was turned into a hall on the
second floor, and this large room was utilized by the breth-
ren as an academy or classical school.

It is the third floor of the old Brother-Saal, however, that
is of more than ordinary interest to us, as here was set up,
after its completion, the enlarged printing establishment of
the Ephrata Society. Here the type was set, the levers of

THE GERMAN SECTARIANS OF PENNSYLVANIA.

INTERIOR VIEWS OF BROTHER HOUSE.

Ephrata Printing Establishment. 485

the presses pulled, the sheets printed and hung up on long
poles to dry, of the Ephrata imprints, some of which, on
account of their scarceness, have since become almost
priceless. Here also the sheets were folded, glued and
stored until the demand warranted the binding.

An interesting story is told of one of the methods of
punishment as applied by Brother Obed to some of the
unruly boys who attended the academy. This was to lock
them up for a certain time in one of the huge fireplaces.
The chimney flues in this building were also of generous
dimensions, formed of planks covered upon the inside with
a thick coating of clay and hexel. The fireplaces were
merely hearths for burning large pieces of wood, and were
closed with doors during the season when not in use. One
of these fireplaces was utilized by Brother Obed as a place
of punishment wherein he was wont to confine his obstrep-
erous scholars when all other means of discipline failed.
Upon this occasion, when his pupils were more unruly
than usual, he relegated four of them to the chimney and
barred the door. When the hour of release was at hand,
as no sign or word of complaint had come from the
improvised cell. Brother Obed went to the door to release
the culprits, intending, as was his custom, to first exact a
promise of good behavior in the future.

As he opened the door, what was his surprise to find the
apartment empty. The birds had flown. All that greeted
the surprised schoolmaster was an e.xtra amount of soot
upon the hearth. A look up the wide chimney flue also
failed to disclose the missing boys. As the door had not
been opened since their incarceration, their absence could
only be accounted for by a possible escape up the flue on
to the roof, from whence there could be no escape. Three
of the boys were sent down to look and see if the missing
ones were upon the steep roof ; but they returned in a few
minutes without having seen any sign of the absent ones.

486 The German Sectarians of Pennsylvania.

The mystery was finally solved when the fonr students,
as sooty as chimney-sweeps, were led into the school-room
by two of the brethren, by way of the door from the
Brother House. They had found the footholds in the chim-
ney used by the sweeps during their annual visits, and
thus clambered up the flue. Once upon the roof, they, by
some means, performed the dangerous feat of swinging
themselves on to the adjoining Brother House, and then
coming down through the trap-door, when they were dis-
covered by some of the brethren, who led them back with-
out ceremony.

The Brother-Saal was used for school purposes for many
years after the decline of the Community, until, finally,
for some unexplained reason, it was demolished about the
year 1837. No picture of this old sanctuary is known.

We will now take a look at the old Brother House as it is
at the present day. Time has dealt kindly with the old
landmark, and when the writer first visited it about twenty
years ago, bxit few changes had been made in its interior
arrangements.

One of the peculiarities of this building is the recession
of the third floor. Just why this is has never been ex-
plained ; nor is it known just how the timbers were framed.
There is also a slight projection between the first and sec-
ond stories. There have been many changes in the win-
dow openings of the old monastery, and they now present
an irregular appearance, as but a few of the original frames
remain.

As we step into the old house by way of the south door,
the visitor is attracted by the narrow and steep staircase,
with a rope afBxed to the one side, by the aid of which
the mystic reclu.ses ascended the steep and narrow flight of
steps. Just how the lower floor was originally arranged
is difficult to surmise, in view of the changes made in late
years, since the rooms were used for tenement purposes.

Wooden Chimney Flues. 487

Originally, the lower floor was undoubtedly used as a refec-
tory and for culinary purposes.

On the second floor one yet sees the long corridors upon
which open the small cells or kammern of the religious
votaries. The doors are but twenty inches wide, and even
the passage-way emphasizes the scriptural path to heaven.
According to one of Bishop Cammerhofl's letters, the
brethren cast lots for the cells after the monastery was
finished.

The loft or garret of this old building is well worthy
of a visit, as here may be seen intact the original wooden
chimney flues, a photograph of which feature is presented.

Some years ago several of the interior partitions were
removed and the rooms utilized as tenements. Of late,
however, steps have been taken to make all necessary
repairs, to ensure the preservation of what remains of the
old Kloster, Bethania, which, like its companion, the Sister
House Saron, across the meadow, forms a unique setting
within the old Kloster confine.

fcbcit- Km&rrrt X>it 2{ugc« f <tafb4^ (le
fd^ttb tv^;r^cn/ mt& Icritcw : Ktit vm\>
iiitbcflecFc &urcfo &tc VOcIt bin&urcb
lt><ut^cIft/ ^rt^t^t 2>cttt 2><ii3C<> b4U>
6fffttb<tr werl»c/ \x\yXi 2)ctit tt?jf!li,<g'.
gi'(d>c^c wit ivn ^immcl/ 4l|b «uct) «iif
<trO«/ 2tmfii !

INVOCATION FROM AN EARLY EPHRATA IMPRINT.

END OF VOLUME I.

INDEX.

Abel, Bro., 307.

Ahgenoihigter Bericht, title, 329.

Abigail, Schw., 309.

Ackerling (Ackerly). See Ecker-
ling, Samuel.

Acorns a substitute for grain, 193 ;
whiskey, 194.

Aeder, baptism in, 90.

Agabus, Bro. (Koch, Stephen), 307.

Agonius, Bro.(Wohlfarth, Michael),
307; sketch of, 391; funeral hymn,
lb.; retires to Zoar, 393; apostle of
the Sabbatarians, 393 ; employs
printing press, 394 ; Franklin's
tribute, 394, 395 ; last hours, 397 ;
epitaph, 39S.

Agrippa (Miller, Rev. Peter, 307),
Bro., 44.

Akron, 17.

Albina, Schw., 309.

Alburtus, Bro., 99, 307.

Amalia, Schw., 309.

Amaziah, Bro. (Mayer, Hansly),307.

Amos, Bro. (Meyle, Jan), 307.

Amsterdam Synod, reports to, 241.

Amwell, N. J., 261 ; pilgrimage to,
263 ; revival, 369.

Anabaptists, history of, 87.

Andreas, Bro., 307.

Andrews, Rev., Jedediah, account
of, 229.

Anguas, Mary, 311.

Anna, Schw., 309.

Antes, Henry, 424 ; call for Synod,

443. 446-
Antiphonal singing introduced, 12S.
Anton, Bro. (Hollenthal, Anton),

307-

Arbeite u. HofTe, 256 ; symbol, 257.

Archangels, 359.

Arians, 442.

Armella, Schw., 309, 373.

Arms, Manheim, 36 : Palatinate, 34;

Royal English, 26.
Arndts' True Christianity, title,

243 ; Paradis Cartlein, 244.
Ashmead, John, 451.
Auto-da-fe in Pennsylvania, 242.
Axe's burying-ground, 221.

Baculares, 87. (See Brethren.)

Bakers' Guild, arms of, 40.

Baltimore, Lord, grants land, 59.

Baptism by proxy, 366 ; in Eder,
90 ; in Schuylkill, 128 ; most note-
worthy, 104 ; on Wissahickon, 98.

Baptistery on Cocalico, 19.

Baptisttown, N. J., 36S.

Barbara, Schw., 309.

Barclay, Robert, visits Labadists,
69.

Basilla, Schw., 309.

Bauman, Daniel, 10.

Baunian, Johannes, loi.

Bauman, Matthias, 73 ; visits Beis-
sel, ib. ; sketch of 74 ; doctrine
of, 75 ; attempt to walk across
the Delaware, ib. ; refuses to
take oath, 76 ; pamphlet, 206 ;
title, 209.

Bauman, Maria, 310.

Bauman, Sally, 10.

Bauman, Sara, 407.

Baumanites. (See Newborn.)

Bans, Christopher, 290.

Bayard, Petrus, 60.

49°

Index.

Bayer, Philip, funeral of, 77.

Bear, Martin, 132.

Beards, growing of, 297.

Bebber, Henrich van, 42, 55.

Bebberstown (Beggarstown, Bet-
telhausen), 90, 93-218.

Bechtel, Joliann, 424.

Bechtelsheimer, Rev., 369.

Becker, Jost, 424.

Becker, Peter, 47 ; sketch of, 49,
5O1 52i 79 ; holds weekly services
at Germantown, 79, 83 : holds
weekly service, 84 ; holds revi-
vals, 91; constituted Elder, 93, 98;
organizes pilgrimage, 99 ; forms
congregation, 100, loi, 102 ; bap-
tism of Beissel, 102, 103, 104, 105,
III, 12S ; becomes sick, 134; op-
poses Beissel, 138, 177, 220, 278,
279, 280, 282.

Beggarstown (Bettelhausen), 21S.

Beglitly, Jacob, 132.

Beissel, Conrad, 28, 33 , birth and
childhood, 34 ; apprentice, 36 ;
journeyman, 37 ; calls Mistress,
Jezebel, 37 ; a Rosicrusian, 39 ;
initiation, 40 ; starts for America,
ib. ; apprentices himself, 47 ; joins
family, 50, leaves Germantown,
53 ; settles on Mill creek, 54, 55 ;
keeps first free school in Lan-
caster county, 56; visits Labadist
Community, 57, 59, 71 ; visits
Sabbatarians in Chester county,
72 ; arouses revival spirit, 73 ; a
power among Separatists and
Mennonites, 78, 79 ; left home-
less, 82 ; goes to Swedes' Spring,
ib., 90 ; baptizes himself, 102 ; by
Elder Becker, 103 ; forms Cones-
toga Congregation, 105 ; as an
orator, 112; proclaimed "Man
elect," ib.; officiates at foot wash-
ifS. t'3; encourages Jewish cus-
toms, lb. ; visits Coventry and
Germantown, 114; leavesSwedes'

spring, 120; introduces mysticism,
121, 122 ; baptizes Maria Christina
Sauer, 127 ; officiates at first Con-
ference, 128 ; introduces antipho-
nal music, ib. ; adherers to Sab-
bath, 133 ; preaches against
Becker, 134 ; baptizes Sauer,
Gass and Eckerling, 135 ; re-
nounces Becker's baptism, 13S ;
rebaptized, 139; baptizes Peter
Beller's daughter, 140, 141 ; Das
Buchlcin vom Sabbath, 142 ;
3/ysiyrion Anomias, 143 ; title,
144 ; description of, 145 ; preface,
146 ; exhorts populace in Phila-
delphia, 154 ; Ninety-7iine Mysti-
cal Proverbs, 159 ; title, 160 ;
hymn-book of 1730, 164, 165 ;
title, 166; Ehebuchlein, 167; re-
sides with Rudolph Niigele, 170,
172 ; scandal, 174 ; arrest and
acquital, 175 ; publishes book on
matrimony, 175 ; controversy
with Mack, 176, 177, 17S, 179,
181 ; resigns his office, 182 ; goes
to the Cocalico, 183, 184; Vor-
spicl der Neiien Welt, 185; title,
186; returns to Conestoga, 188;
Grnber's account of, 204 ; visits
Schwenkf elders, 215 ; at Mack's
funeral, 220; Paradisische Nachts
Tropffe7i, 223 ; Tulpehocken, 227;
wonderful power of, 22S; Weiser's
visit, 239 ; visits Tulpehocken,
240, 246, 248; exciting experience,
253, 254 ; institutes lectiones, 261;
pilgrimage to Amwell, 263; tax-
ation, 267 ; revival at Tulpe-
hocken, 271 ; composes hymns,
293, 295 ; designs habits, 298 ; en-
courages Sauer, 312; friends in
Europe, 313 ; dispute with Sauer,
328 ; Chronii'on account, 331-333;
letter of Sauer to, 333 ; Brother
Conrad, 307 ; Friedsam Gott-
recht, 307 ; Sauer's argument

Index.

491

against, 337 ; reply to Sauer, 338 ;
Sauer's comment on, 341 ; beast
of the Apocalypse, 343 ; distrust
for Eckerlings, 355, 364; pro-
posals for baptism by proxy, 365;
rebaptizes Mack and Eckerling,
366 ; entitled Father Friedsam,
367 ; pilgrimage to Amwell, 369 ;
missive to Amwell Dunkers, 370;
cuts tonsure for sisters, 374 ; de-
molishes Saal of Kedar, 381 ;
consecrates Enoch, Onesimus
and Jaebez, 3S6 ; names Peniel,
399 ; Wunderschrift, 419 ; speci-
men page, 420 ; English title,
421 ; letter from Theodorus, 43S ;
missive to Antes, 445 ; refuses to
see Zinzendorf, 448 ; missive to
Zinzendorf, 449-441 ; spiritual
director of sisterhood, 476.

Beissel, Peter, 309.

Beissel, Sister, 310,311.

Beisselianer, 134, 148, 172, 223, 23S.

Beller, Peter, 139 ; daughter bap-
tized, 139.

Benedict, Brc, 307, 353, 358.

Benigna, Countess, 429 ; visits
Kloster, 454.

Benjamin, Bro., 307.

Benno, Bro., iSo, 307, 358.

Bensel, Georg, 424.

Benter, Ludwig, expelled, 377.

Berghaus, picture of, 257, 249, 354.

Bernice, Schw,, 309 ; death of, 477.

Bertolet, jean, 424,

Bethania Reformed Congregation,
241.

Bethania, Brother House, ground
plan, 4S2; Cabalistic speculations,
483 ; at the present, 4S6, 487.

Bettelhausen (Beggarstown), 218,
219.

Bird-in-Hand Station, 54.

Blandina, Schw., 309.

Blum, Ludwig, introduces music,
352-

Boehm, Rev. J. P., reports, 117,
157 ; initial by, 167 ; autograph,
168 ; reports to Amsterdam, ib. ;
208, 232 ; doubt's Miller's ortho-
doxy, 232 ; organizes Cocalico
Church, 233 ; reports. Miller's
defection, 241 ; charges against
Peter Miller, 242.
Bohemia Manor, 23, 57, 58 ; Barony
of, 59 ; the great house, 62 ; visit
of Samuel Bownas, 63 ; location
of 65.
Bohler, Catharina, 310.
Bohler, Peter, preaches at VVeig-

ner's, 425.
Bohner, Johan, takes letter to Eph-

rata, 433, 434.
Bohnish, George, 290.
Boldhausen, Conrad, 372.
Bone, Andreas, 88, 90, 281.
Bonn, Johann, 424.
Bossen, Wilhelm, 424.
Boston, emigrants arrive at, 33.
Bowman, Johannes, 132.
Bownas, Samuel, visits Labadists,
63 ; description of, 64.

Briimin, Sister, 310.

Brandy wine, battle of, 12. ; Pax-
tang road, I, 4.
Bread breaking, service of, 109.
Bread from acorns, 184.
Bremer, Martin, hymns by, 187 ;
joins Beissel, 489 ; arrest of, 267 ;
designs habits, 29S, 308, 350 ;
death of, 351 ; burial, 352.
Brethren, Baptist, 86 ; movement in
Germany, 86 ; Saxony, 87 ; Cov-
entry, 93; influence young people,
97 ; in America, congregation of,
95 ; first conference, 128.
Brother and Sister woods, :5.
Brother Saal, 484 ; school-room in,
485 ; anecdote, 486 ; printing es-
tablishment, in 485.
Buchannan, Pres. James, visits
Springs, 6.

492

Index.

Bucher, Peter, 170, 308, 35S.
Bucherthal, church at, 233.
Buttons eschewed by Brethren, 87.
Biihler, family arms of, 117 ; sketch

of, iiS, 119.
Biittner, Rev., 442.
Burgholtzer, Hans, 132.

Cabins on Muhlbach, dimensions,

170 ; how built, 171.
Cadwalader, Dr. Thomas, 356.
Caesar and his tribute, 267.
Cammerhoff, Bishop, account, 481 ;
speculations, 483 ; description, ib.
Carl, Dr., 40.
Carpenter, Ulrich, 382.
Catharina, Schw., 310.
Catharina II, Schw., 310.
Catherwood, John, 355, 356.
Catholic, Roman, missionaries, 212,

213.
Celestial intelligences, 54.
Charles V suppresses brethren, 87.
Choral singing introduced, 12S.
Childs, John, 126.
Christian of Denmark, 462.
Christians, primitive, 113.
Christiana, Schw., 105, 310.
Chronik of Sisterhood, 306.
Chrysostomus, Brother, 28S. (See

Joseph Gorgas, 307.)
Church, Mennonite, 198 ; view of,

199.
Clanucalarii, 87. (See Brethren.)
Clock and bell presented, 379 ; Dr.

Witt's clock, 379 ; description,

ib. ; placed in Zion steeple, 387 ;

account of, 388.
Clemer, Velte, 132.
Cocalico, the, 7.
Cocalico, beyond the, 8 ; ford over,

18; Lutheran and Reformed

Church of, 233 ; Church Register,

236; baptisms, 237; "Jaibetz,"

23S.

Coffee from acorns, 194.

Comet appears, 417 ; prayers

against, 418.
Community, remains of, 31 ; oldest

picture of it.
Conerads (Conrads), John, 132.
Conestoga, 23; congregation, 120;

division of 134 ; New Dunkers,

112.
Constantia, Schw., 310.
Conrad, Bro., 307.
Corn, primitive method of grind-
ing, 28.
Costumes, distinctive, 191.
Coventry, pilgrimage to, 99 ; Urner

family settle in, 99, 100 ; Brethren

Church organized, 100.
Coventry, conference at, 128.
Coventry Brethren, 93, 100.
Conestoga Congregation formed,

105.
Croese, Gerard, Quakcriana, 67 ;

title page, 68.
Cunrads, John, 279, 2S3.

Dankiirts, Jasper, sent to America,
59 ; returns to Holland, 60.

Daniel, Bro., 307.

Darius, Bro., 307.

David, Lewis, 122 ; William, ib.

Davis, Philip, 124.

Davis, Zacheus, 382.

Deborah, Schw., 310.

Deerdorf, Anthony, 36S.

Denlinger, Elam H., 82.

Diffenderffer, Frank R., 100.

Dilsheim, 49.

Divorce, letters of, 471.

Downings, i.

Downingtown, 4, 9 ; Ephrata and
Harrisburg turnpike, 4.

Dougiasville, 99.

Drusiana, Schw., 310.

Du Bois (Duboy), Abraham, 49,

Index.

493

Dunkers, 23, 27 ; severance of, 28,
47 ; at Germantovvn, 86 ; visit
Ephrata, 271 ; parsonage, 274 ;
new, on Conestoga, 112.

Diinkertown, 8.

Dunkertown, N. J., 37S.

Dutch Dunkers, 20.

Eagle Inn at Gross' Corner, 3.

Earls, the three, 100 ; township, 100.

Eberbach, 34.

Eckerling Brothers arrive, 122 ;
arrest of, 267, 354 ; faith of, 376 ;
buy Kloster land, 382 ; entertain
Zinzendorf, 44S ; new scheme of,
468.

Eckerling, Catharina, 1S9.

Eckerling, Emanuel (Bro. Elime-
lich), lives as hermit, 1S3, 184 ;
Elder at Tulpehocken, 248, 307,
354, 358 ; scheme for rebaptism,
365 ; rebaptized, 366 ; Elder at
Amwell, 369 ; reception at, 370.

Eckerling, Gabriel (Bro. Jotham),
173 ; at Cocalico, 191 ; moves into
Berghaus, 252, 354 ; prior, 358.

Eckerling, Israel (Bro. Onesimus),
arrival of, 135 ; hires with Sauer,
ib.; baptized, /i.,- joins Jan Meyle,
170, 172 ; at Cocalico, 191 ; moves
into Berghaus, 252, 354 ; petitions
John Penn, 383, 384.

Eckerhng, Michael, 37, 50.

Eckerling, Samuel (Bro. Jephune),
arrested, iSo; dealings with
Franklin, 187, 188; joins Beissel,
189; at Wissahickdn, 280, 312;
supervises Sauer, 328, 335, 354.

Eckerling, widow, 173 ; dies, 174.

Eckstein, Christian (Bro. Gideon),
2S1, 307, 353.

Eckstein, Elizabeth, 281, 310.

Edwards, Richard, 14.

Effigenia, Schw., 310.

Egyptian cult, 354.

Eichel Kost (acorn diet), 193.

Eicher, Anna, 123 ; settle on Mill
creek, 127; arrest of 174; ac-
quittal, 175; at Cocalico, 1S9;

309-

Eicher, Christian, 358.

Eicher, Daniel, 100, 124, 13S, 174.

Eicher, Jacob, pilgrim, 216, 307.

Eicher, Maria, 123 ; settles on Mill
creek, 127; arrest of, 174; ac-
quittal, 175 ; at Cocalico, 189, 310.

Eicher, Nathan (Bro. Nathaniel),
308, 358.

Eicher, Sister, 311.

Einfaltige Gemiiths Bewegung, 225.

Einsamen, Orden der, 30.

Eleazer, Bro., 307, 358, 374.

Elimelich, Bro., 307. (See also
Emanuel Eckerling.) Vorsteher
of Peniel, 399.

Elixer of life, 361.

Elizabeth and Hannah, sloop, 42.

Elizabeth, Schw., 105, 310.

Elkanah, Bro., 307.

Ellerian heresy, 246.

Endt, Theobald, 444.

Enoch, Bro. (Conrad Weiser), 307.

Enthusiasts, arrival of, 22.

Ephrata, town of, i ; social func-
tions at, 4 ; incorporated, 5 ; the
historic, 7 ; visits to, 20 ; name,
258, 259 ; first use of, 324 ; acad-
emy, 14 ; view of, 15 ; monument
association, 16 ; projected monu-
ment, 17 ; mountain springs, 5 ;
picture of, 6 ; Presidents at, 6.

Ephrata News, mention of, 5.

Ephrata Reporter, mention of, 5.

Ephrata Review, mention of, 5.

Ephraim, Bro., 307, 35S.

Erb's Corner, 15.

Erlewein, Andreas, 307.

Eschenbach, Andrew, 442.

Estaugh, John, 124.

Esther, Schw., 310.

Eugenia, Schw., 310.

494

Index.

Eunicke, Schw., 310.

Euphemia, Schw., 310.

Euphrasia, Schw., 310.

Euphrosina, Schw, 310.

Eusebia, Schw., 310.

Eusebia II, Schw., 310.

Evans, Rev. David, Help for Par-
ents, 201 ; publishes Catechism,
202.

Evans, Edward, 451.

Evans tract, the, !S2.

Ezechiel, Bro., 307.

Fahnestock, Andrew, changes or-
der of love feast, 1 10.

Fahnestock, Armella, 373.

Fahnestock, Dietrich, 14; tribe of,
ib., 372 ; buys land, 373.

Fahnestock, Peter, 309.

Falkner, Daniel, 198 ; Justus, 43,
141 ; Justus missive, 40 ; fac-
simile of title, 51 ; Justus, quoted,

91-

Falkner Swamp, first Lutheran
Church, 198 ; Lutheran congre-
gation at, 52 ; revival at, 226 ;
services at, 226.

False prophets, Sabbatarians testi-
mony against, 447.

Fatherland, persecutions in, 23.

Felsenschlugt, 40 ; on Wissahickon,
278.

Fiedler, Godfrey, auto-da-fe, 244.

First Fruits, 93, 99,

First German newspaper, notice
of, 317-

Flavia, Schw., 310.

Flour, stone pressed, 18.

Foeben (Phcebe), Schw., 310.

Foltz, Catharina, 310.

Foot-prints, mysterious, 407, 40S.

Foot washing, service of, 108.

Fox, George, quoted, 75.

Franconia, Brethren in, 87.

Francke, Rev. G. A., letters to, 318.

Frankenhausen, defeat at, 87.

Frankfort Company, 47.

Franklin, Benjamin, hears Beissel,
154 ; prints hymn-book, 164 ; mys-
tical proverbs, 159 ; dealings with
Eckerling, 187, iSS; autograph,
1S7 ; publishes Catechism, 201 ;
accounts with Rev. Evans, 202 ;
shorter Catechism, 203 ; account
of Wohlfarth, 216; imprint, 265,
316 ; publishes first German
paper, 317; controls paper, 319;
accounts with Weiser, 326, 327 ;
accounts of Freemasonry, 355 ;
publishes Constitution, 356 ; trib-
ute to Wohlfarth, 394 ; to Sab-
batarians, 395.

Franklin, James, 203.

Franzina, Schw., 105, 310.

Freemasonry, Egyptian, 354 ; in
Pennsylvania, 355 ; in Lancaster
county, 356.

Free School, first in Lancaster
county, 56.

Free Thinkers, sect, 442.

French Creek, settlement on, 28 ;
Sabbath keepers at 169 ; services
at, 291 ; visits, 293.

Frey. Andreas, baptized, 134 ; ap-
pointed Elder, 135, 172, 424.

Frey, Henry 324.

Frey, Wilhelm, 424.

Freygeisterey, 211.

Friedrich, Hans, 170.

Friedrich, Isaac, meeting at, 104.

Friedrichs, Veronica, lor; baptized,
102, 103 105.

Friedsam, Father (see Beissel, John
Conrad), cabin of, 11 ; grave of,
24, 30-

Friends, Society of, 23.

Funck, Christiana, 309.

Funck, Jacob, 30S.

Funck, Martin, 30S.

Funck, Samuel, 30S, 378.

Funck, Sister, 310.

Index.

495

Funck, Veronica, 410.
Funeral customs, early, 219, 220,
221, 222, 351,

Gaedtschalk, (Gottschalk), ]., 132.

Gartner, Catharina, 310.

Galliond, Stephen, loi.

Gantz, George, Balser, 79, 91, 50.

Gass, Jacob, 319, 382.

Gansz, Johanna, 93.

Garseed's lane, 93.

Garten-briider, 87. (See Brethren.)

Gass [Jacob], baptized, 145 ; joins
Jan Meyle, ib., 308.

Gehr, Peter, 35S.

Gehr, Sister, 311.

Geistliche Fama, title, 204.

Geissler, Daniel, 221.

Gemahle, David, 177.

Gemaehle, Matthias, 424.

Genoveva, Schw., 310.

George, of England, assists Pala-
tines, 33.

Germann, Bro., 307.

German settlers at Oley, 52 ; Per-
kiomen, 53 ; trials of, 22 ; take
oath, 27 ; in North Carolina, 80.

German Seventh-day Congrega-
tion, II ; Baptist, 104.

Germantown, battle of, 12 : sketch
of, 44 ; seal of, ib. ; borough, 45 ;
houses in, ib. ; settlement of, ib. ;
fine linens made at, 47 ; wool
carded, ib. ; religious condition,
52 ; Van Bebbers settle at, 57 ;
revival at, 79 ; weekly services at,
ib., 84; Dunker gatherings, 85 ;
church at, 197 ; Dunkers join
Community, 249.

Germany, reports to, 97.

Gibbons, James, 81.

Gibbons, Miss Marianna, 54, home-
stead, 55.

Gichtel, 39.

Gideon, Bro., 307.

Gitter, Bernhard, 372.

Gitter, Catharina,, 310.

Glatzkopfe, 375.

God's Acre, old, 12 ; entrance, 13.

Gomory. (See Gumre.)

Goose, an unclean bird, 115 ; pro-
ducts of, ib.

Gordon, Gov. Patrick, 25 ; message
against Germans, 136, 137.

Gorgas, Benjamin, 307.

Gorgas, Joliannis, buys land, 98,
132 ; autograph, 283, 284.

Gorgas, Joseph, 2S2 ; builds mill,
2S4, 285, 2S6 ; Brother Chrysos-
tomus, 2S8, 307.

Gorgas lane, 93.

Gorgas, Miriam, 281.

Gorgas, Sister, 310, 311 ;

widow, 281.

Gottlieb, Bro., 307, 353.

Graff, Johannes, 100, loi, 124.

Grafif's run, 100

Graff, • Sister, 311.

Grange, Arnoldus de la, 60.

Granary built, 192.

Great Valley Baptist Church, se-
ceeders from, 28.

Grebi, George, 88.

Griffiths. Griffith (Grifty), 124.

Grippel, Johann, 382.

Gross' Corner (Hollow), 2 ; old inn
at, 3, 18.

Gruber, Elizabeth, 317.

Gruber, John Adam, missive, 204 ;
account of religious condition in
Pennsylvania, 206; title page, 207;
rents land toSauer, 315, 316, 424.

Guldin, Rev. Samuel, 161, 162 ;
lives in Kulpius' cabin, ib., 444. ;

Gumre, Anna, 93, 279.

Gumre, Catharina, 279.

Gumre, Johannes, 79. ; 91 love-
feast, 95 ; land of, 273 ; death,
279; funeral, ib., 283.

Gumre, Johannes, Jr., land of, 277,
279 ; sells land, 98, 2S3.

496

Index.

Gumre, Sarah, 283.
Gurney, Henry, 146.
Gut, Heinrich, 3S8,
Guth, Rosina, 311.
Guth, Salome, 311.

Haberecht, Gottfried, 307, 353, 427,
433 ; to Bethlehem, 434.

Habits of orders, 295 ; peculiar
features, 296 ; designed by Bram-
mer, 298 ; description, 300, 301 ;
sketch of, 302, 303, 304.

Hagemann, Sister, 310.

Hageman, Catharina, 310.

Haggai, Bro., 307.

Haller (a theophist), 39.

Hallische MachricMev, quoted, 76,
77-

Hannah Schw., 310.

Hannah II, Schw., 310.

Hanselman, Maria, 175 ; widow,
310.

Hardie, Thomas, 435 ; sold as ser-
vant, 436 ; at Ephrata, 437 ; letter
to Beissel, 43S, 309.

Harley, Rudolph, 36S.

Harris, Thomas Lake, 22S.

Hartman, Susanna, 311.

Hazan, a, in Penna., iiS,

Hebron, 191 ; name, 469 ; ground
plan, 470 ; dedication, 471 ; hand-
ed over to Sisters, 495.

Heidelberg, 36, 37 ; view of, 38.

Hear, Christian, 132.

Heftier, 87. (See Brethren.)

Heidt, Leonard, 477.

Heidt, Maria, 255.

Help for Parents, Rev. Evans', 201.

Hendricks, Tobias, releases Breth-
ren, 268.

Henkel, Rev. Gerhard, 198.

Hermits on the Ridge, 43, 94 ; light
mystic fires, 96.

Herrman, Augustine. 59 ; conveys

land to Labadists, 60 ; portrait
and autograph, 61 ; memorial of,
65 ; letter from Penn, 67.

Herrman, Ephriam, 60 ; a Laba-
dist, 62.

Heydt, Leonard, revival at, 216.

Heydt, Maria, 216.

Hildebrand, Johannes, 91 ; buys
land, 126, 127; exhorts, 12S;
holds First-day Service, 133 ; ac-
knowleged Elder, 134 ; becomes
aggressive, 138, 281, 353 ; return
to Ephrata, 377, 444.

Hildebrand, Maria, 93, 255, 277,
281, 309.

Hildebrand, Schw., 310.

Hinke, Rev. W. J., 156, 157.

Hinkeltown pike, 10

Hirchi, Benedict, 132.

Hochenau, Hochman v., publishes
creed, 72.

Hodge, Henry, disposesses squat-
ters, iSi.

Hocker, Heinrich, 277, 278, 281.

Hocker, Jonathan, 30S, 352.

Hocker, Ludwig (Bro. Obed), 27S,
2S1, 308 ; settles at Ephrata, 377.

Hocker, Maria, 278, 2S1, 311.

Hocker, Margretha, 281, 309.

Hoffly Johannes, 309, 377.

HofHy, Peter, 100.

HofHy, Sister, 310.

Hohn, Heinrich, loi ; love-feast at,
104, 105 ; revival at, 133, 138.

Hohnly, Jacob, 307, 353, 358.

Hollenthal, Anton, 307.

Holstein, Heinrich, 424.

Holzappel, Heinrich, 91.

Hookers, 87. (See Brethren.)

Horseshoe pike, 4.

Hortularii, 87. (See Brethren.)

Hoseas, Bro., 307.

House of Prayer built, 256, 377.

Hiibner, George, 446.

Hungary, invasion of, 37.

Index.

497

Iddings (Hiddings), 121.

Iph^geniii, Schw., 310.

Indian converts, 467; fraternity, ib. ;

traders, Jewisli, 116.
Industries, infant, 47.
InefTable word, 359.
Iron, symbol of darkness, 400 ; not

used in buildings, 401 ; Biblical

commands, 403.
Isaiah, Bro., 308, 35S.
Isaac, Jacob, 58.

Jaebez, (see Rev. Peter Miller),

grave of, 14 ; inscription on Zion

Hill, 16.
Jacob, Bro., 308.
Jacob, Simeon, 309.
Jacobs, Isaac, 58.
Jacob's Kainpf ti. Ritter-platz, 260;

printed, 264; title, 265, 317.
Jacobs, Matthias, 58.
Jael, Schw., 71, 310.
James, William, 124.
Jansen, Claes, 132.
Javado, Bro., 208.
Jealousies, local, 22,
Jehoida, Bro., 308.
Jemini, Bro., 250, 308, 358.
Jephune, Bro. (See Eckerling,

Samuel), 308 ; describes comet,

418.
Jethro, Bro., 308, 319.
Jewish customs introduced, 114,

115; circumcision practiced, 116;

influences among settlers, iiS; in

Pennsylvania, ib. ; at Oley, 120;

cemetery, oldest in State, 119;

Indian traders in Pennsylvania,

116.
Joel, Bro., 30S, 35S.
Johannes, Bro., 308.
Johannische, Gemeinde, 449.
Johnson, William, 279.

Jonadab, Bro., 105, 190,308.

Jonathan, Bro., 30S.

Jones, Samuel, 174.

Jotham, Bro. (See Eckerling, Ga-
briel), 308 ; deposed as Prior, 386.

Joseba, Schw., 310.

Joseph, Bro, 30S.

Jiichtly, Benedict, 307; gives timber,
389, 353; builds convent, ib., 355;
joins Zion, 358.

Judaism, revival of in Pennsylvania,
115 ; in Germany, iiS ; Lancaster
county, 1 17.

Julianna, Schw., 288, 310.

Jung, Sister, 311.

Junkerrott, Joh. Jac, 40.

Just, Bro., 255, 308, 358.

Kadesh, 191.

Kalb, Henry, 132.

Kalb, Martin, 132.

Kalckgliiser (Kalckloser), family
goes to Germantown, 377 ; Joh.
Heinrich, 49, 220, 223; moves into
Berghaus, 252, 2S0 ; arrives, 172,
444-

Kampfer, Johanus, 91.

Kantebecker, 37.

Karl, Philip Elector, 33.

Kedar, 252, 378 ; built, 249 : Saal,
demolished, 381 ; last joint ser-
vices at, 385 ; dedication, 253 ; as
Sister House, 255 ; changes at,
257 ; used as hospital, 257, 258.

Keith, Governor, 23 ; proclamation
by, 24.

Keith, George, visits Labadists, 69.

Keithian Quakers, mention of, 84 ;
meeting house, 85.

Kelpius, Johann, 23, 42, 43, 198,
141, 278.

Kemper, Johannes, in.

Kenan, Bro., 308.

Ketura, Schw., 310.

Kimmel, Esther, 19.

498

Index.

Kimmel, Jacob, 19.

Kinsing, Martha, 2S1.

Kippinger, Johanna, S8.

Kipping, Johannes, 88.

Kitchen's lane, 93, 94.

Kirchmeir, ]oh. Christian, 39.

Kling, Anna Margretha, 222.

Klopf, Peter, 249, 250.

Klopf, Sister, 311.

Kloster bell, pealing of, 350, 351.

Kloster cemetery, mention of, 7.

Kloster Miihle, 9.

Kloster on Wissahickon, built, 277;
revivals at, 280 ; built, 284 ; de-
scription of, 285; changes, 286.

Kloster-press, 11.

Kloster, the, 11, 17.

Kloster-type, specimen of, 294.

Knopfler, 87. (See Hookers.)

Kneipp cure, 297.

Knipperdolling, 87.

Koch, Jacob, 91.

Koch, Stephen, 49, 91, 133 ; vision,
275, 276 ; exhorts, 277, 278, 279,
292 ; enters Zion, 377.

Koch, Stephen (see Agabus), 309.

Konig, Simon, 104; buys land, 124.

Koenig, Simon, 42.

Konigmacher, Adam, 308.

Konigmacher, Jos, 6; portrait of, 7.

Kooken, Johann, 424.

Koster, H. B., 43, 122, 198; men-
tion of, 141.

Kriebel family arrive, 172.

Kiimmelbrod, 46.

Labadie, Jean, title, 58, 59 ; sketch
of, 65 ; portrait, 66.

Labadists, 23 ; same as Quakers,
65 ; Croese's account, 67; versus
Quaker, 69 ; book against Quak-
ers, 70.

Lassie, Christiana, 310.

Lassie, David, 35S.

Lassie, Sister, 311.

Lager der Einsamen, 8.

Lamech, Bro,, 120, 308; quoted,
258, 271.

Land agents, designing, 23.

Lancaster, Reformed Church, 238 ;
turnpike, 4.

Landert, Maria (Sister Rahel), 258.

Landert, Sigmund, 104, 105, 309; ap-
pointed Elder, 182 ; builds house
of prayer, 255, 258 ; enters Heb-
ron, 469 ; builds Bethania, 480.

Landert, Simon, services at, in,
112.

Landert, Sister, 311.

Landes, Hans, 138.

Landes, Heinrich, 93, 124 ; joins
Coventry Brethren, 100, 368.

Landes, Johannes, revival at, 119.

Lang, Friedrich, 93.

Langenecker, Daniel, 132.

Laushe, Johann Peter, 36S ; builds
cabin for Elinielech, 372, 373.

Lectiones, 261 ; specimen of, 262.

Legal persecutions, 179.

Leib (Libe), Christian, 49.

Leslie, Valentine, 177.

Lessly, Peter, 191.

Lippard, George, 283.

Lischy, Rev. Jacob, visits Eph-
rata, 448.

Lititz, 17.

London coffee house, 392 ; com-
pany, 124.

Longacre, Owen, 100.

Louisa, Schw., 310.

Love feast, definition of, 107 ; order
of, loS ; how observed by Seven
dayers, no.

Lucia, Schw., 310.

Ludovie, Bro., 308.

Luther, Martin, denounces Juda-
ism, 119.

Lutheran Congregation at Falkner
Swamp, 52.

Lutheran Church, 39 ; first Ger-
man, 198.

Index.

499

Luy, 122.

Lydius, Rev. John, prints first Dutch
Reformed book in America, 156.

Macarius, Bro., 308.

Mack, Ale.xander (Sr.), comes to
America, 97 ; 88, 90, 169 ; hymn
by, 95 ; arrives, 172 ; seal of, 173;
Chronicon on, ib. meeting with
Beissel, 175 ; disturbs meeting,
176; publishes account of contro-
versy, 177, 206; death of, 217;
house built for him, ib. ; grave-
stone, 218, 219 ; funeral, 220-223,
226.

Mack, Alexander, Jr. (see also un-
der Bro. Timotheus ; Theophilus
and Sander), autograph, 276 ; in
Pettikol!er house, 277, 278, 281,
282 ; joins Ephrata, 352, 365 ; re-
baptized, 366 ; renews vow of
celibacy, 373 ; receives tonsure,
374 ; preserves records, 88, 222,

249. 309-

Mack, Anna Margretha, 88 ; Eliza-
beth, 222, 249 ; Johannes, 222 ;
autograph, 2S1 ; Margretha, auto-
graph, 280 ; Maria, 222 ; Sister,
310 ; Valentine, 222, 249, 277, 2S0,
28 r, 353 ; returns to Ephrata, 377.

Mackinet, Blasius,'424; Blasius Dan-
iel, 444.

Maecha, Schw., 310.

Magdalena, Schw., 310.

Manheim, Arms of, 36, 37.

Manoah, Bro., 308.

Manasseh, Bro., 308.

Marcella, Subprioress, 310.

Margaretha, Schw., 311.

Maria, Magdalena, Schw., 311.

Maria, Prioress, 310.

Maria, Schw., 105, 310,

Marienborn District, 49.

Martha, Schw., 311.

Martin, Bro., 308.

Maryland Historical Society, 65.

Massa, 191.

Massachusetts Bay, 42.

Materia Prima, 360.

Matrimony discouraged by Bau-
man, 74.

Matthai, Conrad, 43, 47, 55, 79 :
asks for contribution, 80 ; salutes
brethren, 96, 135, 221, 444.

Mayer, Hans, proclaims Beissel
"Man Elect," 112; (Bro. Ama-
ziah), 307.

Mayer, Johann, loi.

Melchizedek, Order of, 34.

Melchy, Bro., 308.

Melonia, Schw., 310.

Mennonites, 22, 23, 24, 27, 50; build
church, 46 ; awakening among,
72 ; activity among, 129 ; Christ-
ian confession, 130; appendi.x, 131;
preface to, 132 ; early settlers,
197 ; build meeting house, 198.

Menno, Simon, 88.

Mercury, Weekly, quoted, 42.

Meredith, Hugh, reply to Beissel
and Welfare, 153.

Meredith, Simon, 122.

Mergel, Johannes, 38S.

Merkel, 473.

Merkel, Georg, 424.

Meyer, Barbara, scholar at Miihl-
bach, 71, 254, 255, 310.

Meyle, Barbara, 382.

Meyle, Hans (Johannes), 119 ; 105,
124; gives daughter to Bessel, 254.

Meyle, Jan. (Bro. Amos), 93 ; re-
nounces baptism, 138; rebaptized,
139. i7o> 172, 173, 178; enters
Kedar, 255, 307 ; conveys land,
382.

Michael, Bro., 308.

Mieg, Prof. L. Christian, 39.

Migtonia, Schw., 105, 310.

Mile-stone, old, 9.

Mill, Kloster, 9; five mills, 17; flour
and grist, 18.

500

Index.

Millennium, 87,

Miller, Heinrich, 15 ; given Kloster
land, 474.

Milner's lane, 93.

Miller, Maria, 311.

Miller, Hans Michael, 249.

Miller, Sister, 310.

Miller, Rev. John Peter (see also
Bro. Jaebez and Agrippa), 20S,
228 ; matriculated, 229 ; comes to
America, 229 ; his church "Try-
als," 231; ordination, 232; de-
scription of, 232, 233 ; autograph
ib. earliest parochial acts, 237 ;
minieters to Reformed congrega-
tions, 238 ; attracts Beissel's at-
tention ib. Chronicon. 239 ; ac-
count of conversion, 240 ; aban-
dons charges, 241 ; Boehm's
charges against, 242 ; burning re-
ligious books, 243 ; rejects elder-
ship, 246 ; returns to Mill Run.
247 ; Peter the hermit, ib. account
of, 248 ; enters Ephrata commu-
nity, 249 ; Christian spirit of, 250;
moves into the Bergliaus, 251 ;
argument against taxation, 267 ;
arrest of, 267 ; argument before
court, 268; acquittal, 269 ; ret, n
to Ephrata, 270 ; revivals at VVis-
sahickon, 280 ; monastic life, 296,
312 ; corrects proof for Sauer,
328 ; advice to Sauer, 334 ; Bro.
Agrippa, 307 ; Bro. Jaebez, 308,
365 ; opposes re-baptism, 366 ; re-
ceives clock and bell from Ger-
many, 379 ; con.secrated, 386 ; dis-
cipline, 387 ; comments on Wuii-
der Schrift, 422 ; sends copy to
Pope, ib. intercedes with Weiser,
473; proposes Brother House,48o.
Miller, Susana Margar, 15.
Miriam, Schvv., 311.
Miranda, Isaac, 117.
Mithraic cult, 96.
Mohr, Jacob, 368.

Mohr, Johannes, 372.

Moll, John, 5o.

Moloch fire cult, 469.

Monastery on the VVissahickon, 272,
273 ; uses of, 283 ; title to, 2S3 ;
when built, 284 ; description of,
285 ; changes in, 286 ; traditions
and hymns, 287 ; bought by Park
Commission, 288.

Moravians observe Sabbath, 440.

Morgan's lane, 93.

Mossbach, 34.

Muddy creek church register, 236 ;
baptism, 237, 238 ; tumult at, 241 ;
Boehm resumes charge of, 241.

Miihlbach, Lebanon county, 247.

Miihlbach (Mill creek), Beissel set-
tles on, 53.

Miihlen, Senior, missive to, 50, 51.

Muhlenberg, Rev. H. H., describes
Neugeborne, 76, 77, 78.

Miiller, John Jacob, 442.

Miinzer, Thomas, 87.

Music, Ephrata, 226 ; introduced,

352-
Mustard Seed, Order of, 45S, 459,

460 ; rules and articles, 460, 461 ;

members of, 462 ; extension cf

Order, 462 ; Insignia, 463, 464 ;

practical results, 466 ; branch

among Indians, 467.
Naaman, Bro., 30S.
Nass, Elizabeth, 36S.
Naas, Johann, 49, 368.
Naas, Jeremias, 271, 368 ; opposes

Seventh Day, 280.
Niigele, Hans Rudolph, loi, 119,

120, 170, 308, 309, 37S; enters

Hebron, 469.
Nantmill, settlement at, 28.
Naomi, Schw., 311.
Natal days, celebrations on, 96.
Nathan, Bro., 30S.
Nathaniel, Bro., 30S, 258.
Neckar, 34.
Nehemiah, Bro., 308.

Index.

501

Neisser, Augustine, 433.
Neophyte, ordeals of, 359.
Neugeborene, a sect., 73 ; doctrine

of, 76; disturb funeral services, 77.

loi ; Weiss' arraignment of, 157,

158, 159. 2"-
Newborn (a sect), see Neugeborene.
New Lights, a sect, 442.
New Tunkers, a sect, 442.
New Mooners, a sect, iiS, 430-432.
Nice, Elizabeth, 222.
Nitschman, Anna, visits Ephrata,

427, 42S ; letter against, 429, 432.
Nitschman, Bp. David, 290, 425,

433, 434, 442, 466.
Noble, Abel, visits French creek,

122, 135 ; exhorts populace in

Phila., 154.
Nothigerin, Johanna, 88.

Obadiah, Bro., 308, 378.

Oglethrope, General, 462.

Obed, Bro., 308; anecdote of, 485.

Old Tunkers, a sect, 442.

Oley, 99.

Onesimus, Bro. (see also Ecker-
ling, Israel), 332, 35S ; Broadside
against Moravians, 452 ; Kurtzer
Bericht, 455 ; autograph, ib., 308;
heads delegation, 444 ; prepares
letters of divorce, 471 ; intercedes
with Weiser, 473 ; renews vow of
celibacy, 373 ; receives tonsure,
374 ; consecrated, 3S6 ; prior, 3S7.

Orden der Einsamen, der, 22, 28.

Orden des leiden Jesu, 429.

Order of the Solitary, 22.

Pachomius, legend of, 189.

Palatinate, map of, 32.

Palatines, 21 ; arrival of, 400, 25 ;
opposition to, 136 ; proclamation
against, 137 ; type and costume
of, 123.

FaradisGdrtlein, Arndt's, title, 244;

miraculous preservation, 245 ;
printed by Saner, ib.

Paradisische Naclifs Troffen, 223 ;
note, 223 ; appendix, 224.

Passion of Jesus, Order of, 458, 459;
insignia, 465 ; grand cross, 466.

Pastorius, Francis D., 44, 196 ; mis-
sive to Germany, 197.

Pastorius, Heinrich, 197, 220.

Pastorius, Johann Samuel, 197.

Pastors, Lutheran and Reformed,
arrive, 200,

Patriot's Day celebrations, 17.

Paul, Abraham, 38S, 473.

Paul, Apostle, denounced, 116.

Paulina, Schw., 311.

Pequea, 23 ; creek, 103.

Pen flourish from Kloster MSS., 7.

Pelagia, Schw., 311.

Peniel, dedicated, 399 ; description
of, 400 ; unique construction, 401;
radical changes, 463 ; interior,
405 ; foot prints on ceiling, 40S ;
inscriptions on walls, 410, 415 ;
fac-simile, 412.

Penn, Gov. John, grants patent,
3S3, 384-

Penn, Thomas, confirms title, 81.

Penn, William, autograph, 23; friend
of Labadie, 65 ; letter to Herr-
nian, 67 ; visits Labadists, 70.

Pennsylvania-Dutch, 9.

Pennsylvania religion, 442.

Pennypacker, Hon. S. W., referred
to, 156.

Pensilvanien, Instil. 33.

Pen work, specimen of, 20, 56.

Perpetua, Schw., 311.

Persida, Schw., 311.

Peter, Bro., 309.

Peter the hermit (see Peter Miller).

Petronella, Schw., 311.

Pettikoflfer, Anna Elizabeth, auto-
graph, 281.

I-'ettikoflfer, Johannes, arrives, 172,
217 ; autograph, sells house, 281.

502

Index.

Philadelphia. Jacob, 315.
Philemon, Bro., 309.
Phoebe, Schw. (see Foeben), 311.
Pilgrim, a Conestoga, 190; arrive at

Germantown, 42 ; German, 33 ;

return to Germantown, 105.
Pilgrimage to Amwell, 263.
Piersoll (Piercell), Jeremiah, 122 ;

John, ib.; Richard, ib.
Pietist, conventicle, 39, 42 ; arrival

of, 22, 23.
Politics and Religion, 113.
Pork rejected as food. 114.
Pott, Wilhelm, 424.
Prayer-robes adopted, 299.
Preisz, Jacob, 93 ; Johannes, 91.
Primitive Christians, 113.
Printing press at Ephrata, 31.
Priscam, Schw., 311.
Professors of Christ, Order of, 460.
Province, seal of, 25.
Provincial Council, Order of, 26.
Pseudo imprints, 205, 208.
Pumpernickel (Westphalia rye

bread), 46, 192.
Pyrlaeus, Rev., 442.

Quaker garb adopted by Bap-
tists, S7 ; meeting house, Phila-
delphia, 149.

Quaker valley, 33.

Quakerthal, 33.

Rahel, Schw., 311.

Raising of Bethania, 480 ; descrip-
tion, 481.

Rauch, Rev. Christian, 442, 466.

Reamstown, iS.

Reb, Christian, 309.

Rebaptism, introduced, 366.

Rebecca, Schw., 311.

Reading road, old, 16 ; forks of, 18.

Regeneration, Zionitic, 359 ; spirit-
ual, 360 ; physical, 361.

R^gnier, Jean Francois, 192; eccen-
tricities of, 193 ; scriptural diet,
ib.\ expelled, 195; experience in
Zionitic Brotherhood, 362-4.

Reichel, \V. C, quoted, 167.

Reissmann, Johann Conrad, 278,
281, 309.

Rennels, John. 355, 356.

Reports, Luth., 117 ; Reformed ib.

Revivals at Falkner Swamp and
Tulpehocken, 226; at Oley, etc.,
79 ; on Miihlbach, 127 ; Cones-
toga, J33.

Reward card, Ephrata, 289.

Rismann, 352.

Ritter, Daniel, 91.

Ritter, Franz, 424.

Rittinghausen (Rittenhouse), Glaes,
132-

Rittighausen, Wilhelm, 198.

Roberts, Hugh, 279, 283.

Roberts, Owen, 121.

Rock, Joh. Fr. , 40.

Roger (Rodgers), Philip, 122.

Rolande, Hans, 138.

Roman Catholic Missionaries, 212,

213-

Ronsdorffer, a sect, 246.

Rosa, Schw., 311.

Roses of Saron, 47,5.

Rosina, Schw., 311.

Rosicrucian lore, 195.

Rosy Cross, fraternity of, 39 ; meet
in Felsenschlugt, 40.

Roster of Celibates, 305 ; Brother-
hood, 307 ; Sisterhood, 309.

Roxboro Baptist Church, 96.

Rufinus, Bro., 250, 309.

Ruthe, Aarons, title, 324-25.

Rutter, Thomas, 122, 135

Saal and out buildings, 19.
Saal (see Peniel).

Sabbath-keepers, English, 27 ; at
Conestoga, 28 ; settle at French

Index.

503

creek, 121 ; accession from Val-
ley Church, 124.

Sabbath-question, 133.

Sabbatarian congregation, 14 ; in
Chester county, 72.

Salomon (Les Clavicules de Rab-
bi), 54-

Sander, Bro. (Alexander Mack,
Jr.), 352.

Sangmeister, Heinrich, 307.

Sarah, Schw., 311.

Sauer, Christopher, plan of farm,
125; German autograph, 126; set-
tles in Miihlbach valley, ib,; hires
Eckerling, 135, 175, 220; prints
Paradis G'artlein, 245 ; Christo-
pher (2), bookbinder, 316; lauded,

312 ; friend of Beissel in Europe,

313 ; occupation, 313 ; returns to
Germantown, 313 ; settles, 315 ;
Christopher Sauer Uhn>iachcr,
ib.; deed to, 316; writes to Zi-
genhagen, 317; Francke, 318;
obtains press and type, 318, 319 ;
experience in printing, 32S; dissa-
greement with Beissel, 328 , pub-
lishes his account, 329 ; explana-
tion, 330 ; account in Chronicon,
331-33 ; argument with Miller,
334; against Beissel, 335-38; com-
ment on, 340, "666 "-343; first
issue of his press, 344 ; title, 345 ;
his newspaper, 346 ; heading, 347;
almanac, 34S ; specimen sheet
and price list, 348, 451 ; missive,
452 ; prints Hirten-Heden, ib. ;
title, 453.

Sauer, Maria Christian baptized,

127. 175. 310.
Schaffer, Joseph, loi, 105.
Schaefferstown, synagogue at, 117 ;

Jewish Cemetery, 119.

Schenk, Sister, 311.

Schleyer and Kappen, 303.
Schierwagen, 444.
Schmelzer, Lorentz, 451.

Schmidt, Jost, 424.
Schwartzbrod, 46.
Schwarzenau, Tunkers at, 40 ; prin-
ciples of, 49 ; gathering at, SS ;

baptism at, 90; congregation, 97.
Schwedenquelle (Swedes' spring),

82, loi, 120, 133.
Schwenkfeldt, Caspar, portrait, 214.
Schwenkfelders arrive, 215.
Schivcster-chroiiic, 477.

Schuck, , 311.

Scotch-Irish, opposition of, 375.
Scriptural Sabbath, observance of,

72 ; kept on the Miihlbach, ib.
Sealthiel, Bro., 309.
Selig, Joh. Gottfried, 43, 58, 96,

141, 221.
Sell, Andrew, 100.
Senseman, Johann, 176; steward

of Hebron, 471.
Seraphia, Schw., 311.
Services, weekly, Germantown, 84.
Sevoram, Schw., 311.
Shabia, Bro., 309.
Shoemaker, Benjamin, buys Gumre

tract, 283.
Shoemaker, Margaret, auto., 218.
Shoemaker, Peter, 217.
Shontz, Bro., 309.
Shophar blown, 117.
Shunk, Gov. Francis, lays corner

stone of monument, 17.

Siegfried, 436.

Simeon, Bro., 309.
Sincletica, Schw., 311.
Single Men's Tax, 266.
Sisterhood, roster of, 309.
Sister House, 11.
Skippack Brethren, 424, 424, 434.
Slaves of Virtue, Order of, 459.
Sluyter, Peter, sent to America,

59 ; returns to Holland, 60.
Social functions, 4.
Socinians, 442.
Solitary, settlement of, 8 ; Order

of, 22, 30.

504

Index.

Sophia, Schw., 311.
Sophia II, Schw., 311.
Spangenberg, Rev. Joseph, 290 ;

visits Ephrata, 291 ; visits New

Mooners, 432.
Spiritual Virgins, Order of, 254 ;

founded, 255, 25S.
Sprogel, Joh. Heinrich, 44.
Squatters, legal notice against, iSi.
St. John's Day, 96.
Stabler, S7 (see Brethren).
Stadt Buch, Biirgerlichs, 306.
States General assists Palatines, 33.
Stattler, Maria, 255, 311.
Stattler, Susanna, 311.
Stephanas, Bro., 309.
Stiefel, George, 40 ; joins Beissel,

71 ; leaves Miihlbach, So ; sketch

of, 81 ; joins Skippack Brethren,

424. 444-

Stille im Lande (see Neugeborene).

Sloever, J. Gasp., 20S ; title to regis-
ter, 210; activity, 211, 212; Muddy
creek register, 236; facsimile en-
tries, 237.

Storch, Nicholas, 87.

Strassburg, 36 ; Beissel at, 37.

Strumpfwirker (frame-work knit-
ter), 47.

Stubner, Marcus, 87.

Stumpf, Johannes, S3, 120; visit to,
133 ; causes trouble, 134.

Stuntz, Jacob, 42, 53 ; settles on
Mill creek, 54; sells cabin, Si.

Superstitions (unlucky days), 17S.

Surinam, Labadist colony at, 59.

Susanna, Schw., 311.

Switzerland, Brethren in, 87.

Synagogue, first in America, 117.

Tabea, Schw., 311.
Tau/gesiiitc, English, 28.
Theckla, Schw., 250, 311.
Theobald, Bro., 309.

Theodorus, Bro., 309. (See Thomas
Hardie, 435.)

Theonis, Bro., 309; enters Kedar,
244.

Theosophy, page of, 29.

Theophilus, Bro. (See Timotheus,
Alexander Mack, Jr., and Bro-
Sander), 88, 90, 309.

Theresia, Schw., 311.

Thoma, Anna, 260, 261.

Thonia, Catharina, 260, 310.

Thoma family arrive, 260.

Thoma, Hans Jacob, 260.

Thoma, Jacob, 35S.

Thoma, Margaretha, 311.

Thonia, Martin, 260.

Thoma, Theodore (Durst), 260.

Thomas, Gov., visit of, 251, 270;
issues process, 473.

Thuringia, Brethren in, 87.

Timothee, Louis, 203, 317.

Timotheus, Bro., 88, 90, 222, 309.
(See Theophilus.)

Tonsure introduced, 374.

Traut, Balser, 49, 91.

Traut brothers, 79.

Traut, Jeremiah, 49, 91.

Traut, Henrich, 233 ; death, 275.

Traut, Joh. Heinrich, 49, 91, 101.

Traut, Magdalena, 91.

Traut, Sister, 310.

TruUinger's lane, 93.

Tulpehocken, revival at, 226; awak-
ening, 227 ; Rev. Miller officiates
at, 238^ reports of, reach Ger-
many, 246; VVohlfarth as Elder,
246, 248; succeeded by Eckerling,
248.

Tun Tavern, Philadelphia, 356.

Turck, John de. Synod at, 447; In-
dian baptism at, 466.

Unclean food rejected, 114.
Unlucky days, 17S.
Urgesundheit, 296.

Index.

505

Unitas Fratrum, 290, 291.

Uri Canton, arms of, 94.

Urner, Catharina, 93, 95, 100.

Urner, Isaac N., 91; quoted, 94, 99.

Urner, Martin, meeting at, 12S; at-
tends Mack's funeral, 221, 93 ;
baptism of, 94; family, ib., 95, 99;
meeting at, 100.

Van Bebber, Heinrich, 57 ; Isaac,
57 ; leaves the Miihlbach, 81 ;
Jacob Isaac, 57; a Mennonite, 58 ;
Matthias, 57 ; removes to Bohe-
mia Manor, 58.

Veronica, Schw., 211.

Vetter, Lucas, 88.

Virgin Mary as patroness, 373.

Vlaaminger, a sect, 442.

Vorspiel des Neuen Welt, 185; title,
186.

Wagner, Abraham, 424.

Waltahouse, Labadist Congrega-
tion at, 59.

Walter, Caspar, 170, 217.

Wanderbuch (German), 40 ; fac-
simile, 48.

Wanderschaft of Beissel, 36.

Wartnaby, Elizabeth, 54, 81.

Waterlander, a sect, 442.

Watkins, Captain, 203.

Weber, Christian, 424 ; Jacob, 100.

Weberstown, 100.

Wiegner, Christopher, 290, 423 ;
visits to, 424 ; services at, 425.

Weiser, Conrad, autograph, 22S ;
Chronicon, 239 ; visits Beissel,
ib. ; seceedes from Reformed
Church, 241 ; chief familiar, 242 ;
books burned, 243 ; assumes
priestly r61e, 248; joins Commu-
nity at Ephrata, 219 ; anecdote
of, 250, 251 ; pilgrimage to Am-
well, 261 ; intones hymn, 270 ;
offered public office, 271, 312 ;

secures paper for Weyrauchs
Hiigel, 320 ; accounts with
Franklin, 326, 327 ; Bro. Enoch,
307 ; at Amwell, 368 ; witness to
deed, 3S2 ; consecrated, 386, 444;
commences legal proceedings,

472, 473-

Weiser, Philip, 309.

Weiss, George Michael, 27 ; prints
first German Reformed book in
America, 155; title, 145, 20S, 232.

Weiss, Jacob, 177.

Welsh, 135.

Wenzen, Jacob, 424.

Weyrauch, explanation of, 323, 335.

Weyrauchs Hiigel, 312 ; paper for,
320 ; title, 320, 321, 322 ; explana-
tion of, 323 ; appendix, 324 ;
Sauer's conmients on, 335.

Whitefield, Rev., 424 ; preaches at
Wiegner's, 425.

Whitemarsh, Thomas, 202.

White Oak Reformed Church, 238.

Wiar, Captain Elias, 42.

Wilhelmus, Bro., 309.

Williams, John, 122 ; Lewis, 124.

Wisdom of God (Wohlfarth), 217.

Wissahickon, Pietists on, 23.

Wister, Caspar, 326.

Witt, Christopher, ministers to Van
Bebber, 81 ; attends Mack's fu-
neral, 221 ; instructs Sauer, 313 ;
diploma granted by, 314 ; notes
on, 315 ; makes a clock, 379.

Witt, Wilhelm, 309.

Wittgenstein (Westphalia), 49.

Woman in the Wilderness, 23, 42.

Wohlfarth, Michael (Bro. Agonius),
visits Beissel, 80; joins Beissel at
Swedes' spring, 83, 104; baptized,
119, 120, 122 ; exhorts at Cov-
entry, 128; adheres to Sabbath,
133; at Falkner Swamp, 134, 135,
141, 142; translates Beissel's Sab-
bath book, 145; publishes book on
the Sabbath, 148 ; exhorts Quak-

5o6

Index.

ers, 150; testimony, 151 ; Naked
Truth, title, 152 ; Meredith's re-
Pb'i 153. 154 ; lives with Caspar
Walter, 170, 172 ; argues with
Mack, 176, 177, 178, 179; hymns
by, 187 ; pilgrimage to Philadel-
phia, 216; Franklin's description
of, 216 ; at Mack's funeral, 220 ;
appointed Elder at Tolpehocken,
246 ; not acceptable, 248 ; enters
Kedar, 255 ; pilgrimage to Am-
well, 263 ; at Wissahickon, 280 ;
Wisdom of God, 292 ; German
version, 293, 307 ; supervises
printing, 328, 364, 365; calls Beis-
sel Father, 367; death of, 390.

Wooden goblets, 403 ; smoothing
blocks, ib.

Wunderschrift, 419 ; title, 420 ;
English title, 421 ; copy sent to
the Pope, 422.

Wiister (Wister), Johannes, 261.

Youth, educated by Brethren, 97.
Yvon, Bishop, 59, 62.

Zadock, Brc, 309.

Zeisberger, David, visit to Ephrata,

427, 432-
Zenna, Bro., 309.
Zenobia, Schw., 311.
Zephania, Bro., 309, 378.

Ziegler, Michael, 132.

Zigenhagen, Rev. Frederich M.,
letter to, 317, 318.

Zimmerman, Johannes (Hans), 430,
432.

Zinn, Herman, 256, 308.

Zinn, Jacob, 308.

Zinn, Sister, 311.

Zinzendorf, Count Louis, arrival,
290, 424-434, 439 ; Bethlehem,
440 ; calls synod, list of Sectar-
ians, presides at synod, 444 ; inti-
macy with Onesimus, 445 ; visits
Ephrata, 448 ; Germantown, 449 ;
missive to, 450 ; quarrel with
Sauer, 451 ; publishes hymn-book,
452 ; title, 453 ; Ephrata account
of visit, 454 ; visits Indians 457 ;
officiates at Indian baptism, 466.

Zion (Sinai), Mount, 9, 11 ; hos-
pital on, IS, 17, 357, 380; chapter
house on, ib.

Zion Saal, 385 ; dedication, 386.

Zionitic, Brotherhood, 12, 16, 350 ;
build convent, 352 ;■ speculation
of, 354. 356 ; chapter house, 357 ;
initiation, ib., 358; first mem-
bers, 358 ; ordeals of neophyte,
35S; materia prima, 360; physical
regeneration, 361 ; schemes of,
389

Zoar (Reamstown), 191.

Zwickau Prophets, 87.