FROM THE LIBRARY OF
REV. LOUIS FITZGERALD BENSON, D. D.
BEQUEATHED BY HIM TO
THE LIBRARY OF
PRINCETON THEOLOGICAL SEMINARY
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VOLUME II
Of this Edition Three Hundred
and Fifty Copies have been Printed for Sale.
No. sf£.
November, /goo.
Digitized by the Internet Archive
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4 The German Sectarians of Pennsylvania.
ments, such as an apothecary, a laboratory {inedicamcnlcn-
expeditiori) for compounding upon a large scale certain
proprietary medicines, of which they alone held the for-
mulae;5 a printing-office and bindery, where were printed
and published religious literature and advertising matter
for the medicines.6
By far the most important branch of the Francke institu-
tion, however, so far as we are concerned, was the separate
printing establishment known as the Cansteinsche Bibel
Anstalt (Canstein Bible Institution), established in 1710 by
Carl Hildebrand, Freiherr von Canstein,7 for the purpose
5 This department dates from the latter years of the seventeenth cen-
tury (vide German Pietists, p. 57). The sale of the two preparations —
Essentia amara and Essentia dulcis — soon reached large proportions and
became one of the chief sources of income of the Francke institutions.
The latter preparation was the so-called tincture of gold, the wholesale
price of which was no less than £j. 9s. 2d. per ounce.
6 The printed matter used by the Halle institution to advertise their
remedies from the very beginning surpassed any similar ventures. Beside
the special leaflets which accompanied the remedies, a book of 544 pages
was printed as early as 1705, which contained a Selectu Mcdicamcntornm
for the various family, travelling or commercial assortments put up and
sold by the institution. This was followed by a compendium published
in Latin in 1720. Shortly afterwards it was rendered into German and
then translated and printed in every tongue of Europe. It is doubtful
whether even at the present day any modern patent medicine concern
ever embarked in so extensive and thorough an advertising scheme.
7 Carl Hildebrand, Freiherr von Canstein, was a Westphalia nobleman,
born August 4, 1667 ; died August 19, 1719. He studied law at Frankfort
a. O., and then served as a volunteer in Flanders. At Brussels he was
taken sick, and in the " face of death" made a vow " If God should spare
him he would devote his life to His service." After his recovery he
studied theology and conceived the plan for issuing cheap editions of the
New Testament and the Bible, so as to place God's Word within the hands
of the poor and needy. The first edition of five thousand New Testa-
ments was issued in 1712 at a nominal price. This was quickly followed
by an edition of the Bible. From May, 1712, to December, 1800, there
were printed and distributed about three million copies of the Holy Writ.
Of the quarto Bible there were five editions ; octavo (large), one hundred
and five editions ; octavo (small), ten editions ; duodecimo, two hundred
and twenty-four editions. This was independent of the versions in
Bohemian and Polish.
A Public Benefactor.
CARL HILDEBRAND, FREIHERR VON CANSTEIN.
B. AUGUST 4, 1667; D. AUGUST 19, 1719.
FOUNDER OF THE HALLE BIBLE INSTITUTION.
6 The German Sectarians of Pennsylvania.
of printing and distributing upon a large scale Bibles and
Testaments among all German-speaking people throughout
the world.
Consignments of these books were sent to America at
various times by the Halle authorities,8 some of which
reached Germantown and were distributed by Sauer, ac-
cording to his own statements, " gratis to the poor and
needy, and for money to such as were able to pay." 9
Many of the German settlers in Pennsylvania, owing to
the peculiar religious conditions existing here, and who
rejected the orthodox faiths, objected to the Halle Bibles,
as doubts were cast by the Separatist leaders in the Father-
land upon these versions, they even questioning the correct-
ness of Luther's translation.
This opposition was accentuated with the completion,
in 1726, of the so-called Berleburg Bible, which differed
greatly from the standard version, and while it was received
as the true scripture by all Separatists and non-orthodox
sects, was in turn frowned upon by the regular clergy and
civil authorities of the Fatherland.
Christopher Sauer, as is shown by his advertisements,
dealt in both of these versions,10 and no doubt did a fair
business in this line. It was not long, however, before a
change came upon the scene, caused by the arrival of con-
signments sent from both Halle and Amsterdam direct
to the congregations in Pennsylvania, in response to the
repeated appeals from the Lutheran and Reformed congre-
gations.11
This was quickly followed by the arrival of regular
accredited pastors from Germany, who also brought many
Bibles, and took the exclusive charge of the distribution
8 Weisiger papers, Hallische Nachrichten, new edition, pp. 50-70.
9 Vide Sauer 's prospectus.
10 Pennsylvanische Berichte, liii Stiick, December 16, 1744.
11 Genesis of the Lutheran Church in Pennsylvania, by J. F. Sachse,
Lutheran Review, vol. xvii, 435 et seq.
Plans for Publication. J
of the Canstein and Amsterdam Bible editions. These
facts, together with the high price of the Berlebnrg edition,
which was four volumes folio, and, according to Sauer's
price-list, sold at ^4. 15. o.,12 seriously interfered with the
Germantown book-seller, who found his business injured.
But, worse than all, there was no medium-priced Bible to be
had for the use of the non-sectarians, while the Lutherans
and Reformed were supplied directly by their pastors. To
this must be added the fact that many of the German Bibles
were printed in small type, illegible to the older persons,
whose eyes were more or less dimmed by age or other in-
firmities, and spectacles as yet were almost unknown among
the working classes.
Such was the situation which induced Sauer and his
associates to consider the necessity and advisability of
getting out an American edition of the Holy Writ, — one
which should not only prove acceptable to all religious
factions, but be of such size and clearness of type that it
could be read easily by the older people, and at the same
time be within the limit of their means.
The plans for the publication of an American Bible in
the German tongue were undoubtedly consummated at Ger-
mantown during the printing of the Weyrauchs Hiigcl, at
a time when Peter Miller, Conrad Weiser, with two of the
Eckerlins and others, from Ephrata, were all intimately
associated with Christopher Sauer, and who were then
supervising the ptiblication of that hymn-book, if in fact
they did not perform most of the manual labor connected
therewith.
The statement has been repeatedly made in print that
the Sauer Bible of 1743 was the first edition of the Holy
Writ to be printed in America. This is correct so far as
any European tongue is concerned, but an error as to the
general statement, because a version in the Indian tongue
12 Foot-note 10.
The German Sectarians of Pennsylvania.
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Fac-simile (reduced) of the Indian Title-page of Eliot's whole
Bible of 1663.
First Public Notice. 9
was published and printed in Boston in 1663,13 fully eighty
years before the Germantown Bible.
A fac-simile of the Indian title-page of Eliot's Bible is
shown upon the opposite page. The English title reads : —
The I Holy Bible \ containing the \ Old Testament \ and
the New \ Translated into the \ Indian Language \ and |
Ordered to be printed by the Commissioners of the United
Colonies \ in New-England, \ At the Charge, and with the
Consent of the | Corporation in England | For the Propaga-
tion of the Gospel amongst the Indians | in New-England.
I Cambridge : Printed by Samuel Green and Marmaduke
Johnson. \ MDCLXIII.
From the above it will be seen that this was not an
individual venture, but done by order of the Commissioners
of the United Colonies of New England, at the charge and
with the consent of the authorities in England.
The first public notice, so far as known, of the proposed
German version by Christopher Sauer came in the shape
of a prospectus in the German language. This was issued
as a broadside, 9 x/2 by 7 ^ inches. It was printed early in
1740, and upon the first page a number of reasons were
given which induced Sauer to enter into the undertaking.
These were followed by some of the details of the typog-
raphy, the terms of subscription, price, etc. The reverse
was intended as a specimen page of the print, commencing
with the fifth chapter of Matthew.
This prospectus was scattered broadcast among the Ger-
man settlers in Pennsylvania, being circulated chiefly by
the teamsters,14 who left copies at the various houses along
13 For an exhaustive account of the Eliot Bible see "Bibliography of the
Algonquian Languages, by James C. Pilling, Washington, D. C, 1891.
"The teamsters were of two kinds: the "regulars" who followed
teaming regularly all the year round, and the " militia," as the farmers
were designated who drove a team when their farm work was done, and
then only made short and occasional trips.
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ut &bdn unD tffiemema JbnDerlieb gerne fcfo fer>n merDe,fiir altefcute fomobl nk ft - ium
Mtenwoffenbetab[en/»ann|ienuritt baben ge, »Je©icfeDefiq5u*^irbet»a«n«rAanJ
Jodren geroefen. Unb ba aucbroobj ju meifeneer* ftoc& fctjn. tigen ^erfeen &ie £.
$?an-j>at aucb mabr genommem Daf} Ztutt (SmrifftenfefenmirD, Der roirD DarauSunterDer
6M ScutfcbfanD in dufjertfer Sdlnufb bier tinge* 3ud)t unD Surest ©Otteg fein ClenD unD <#er«
fommen, un& no* fommem roelcb* n>or>f nicbt Derbenerfcnnen lernen, unD roan er eo trtamit,
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begeben/ fo if? inSgemein tr>r 2infana nicbttfanSi'inacben. UnDmanalfoDie6)ortbeitinib,mmobf
Slrbeit unD metS fonft Die wrDerbte Stfarur mit" nenmntv fomirDbcr «&.@cijt Der befre SlufTei
ficb bringt. £>te 5?inDer merDen gfeicbfaftf alfo ger fetm fion feinen SBorfem melcbe QTlofet, Die
aufcrjogen. UnD Da in3)euifcbfanDDte?Jnfta(ten; ^ropbetemGibrifrugnebfiDen 21pofte!n unD £*
mir tfircben unD tgebufen mcr>r ermangefn um ^angeliflengevcDet unD gefebricben baben ; unb
Den ffinbern unD 3llrcn Den ^urfifraben in.6 @)e* big mirD Die ricbtigfte Slueiegung fepn.
Ddcbrni'if? ju bring:n,( ob fd;on Don mabrer Qiou 2CaS Den ^rci^ ontangf/ Daoon fan mair
tegfurcbrunDCbriffi^imenDen/meniggefonr)* nicbteigcnr(icbfagcn: flErfHw/ meilmannccb
retmtrbO imDnim aucbDie&ibcI beoDenCur*' nicbt mcif mie »iel man Drucfen mirD, metleine
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bcraeqjn Di." IfcnridnDftbiefrt? 2m\>tt tt foIcb'T DaS ©lucf »o!ff»I macben. Swevteno/ mcil
Qnilrt rai^ poh. toil? .' m^ afgemeine ju rtDen) »erfd)iebenegutegreunbeber2B.irbcit unD?iet*
cu&Ki Unmiffwheit be* SgucbftabemJ beo oif* babcr bere>6ft[i(ben Jebrert* auilma ®£xt
lenif Innger j'eejrdJll'r jumerben fcJ>cinct- unDibrem Dinftigcn ^cblKttf flUbereirt mn
SB -if man bann Die g-ibigfeif ju r>abcn gc* ttwai ben^gctragen, unD no* emige mebr fo ^
fllaubt/ Dicfe* SWangeW ein Sbeil abjubeiffen/ tbun fiebcrbotren W#n, ^^^DieBibcl in
fo bat man Da6 ©einigegernc mM bmu bw genngem i« foje m$^"'J$&&
j,,n,n Die ©pabrfame oDer QJei^ige feine cnt|eDuiDi»
«Se«obcrxuefnemfo[*en»ibeIrf3DrucPein gungbabenmiebten, unbbie ^^gtSl
a^&wSSSXSSffS man term** DeH* m*rbef*»«renF6fien • W^jJJ""
a n& in fliSxi ecien S fiat man fur n6tbig ange* fofeber ©uttbdter nom niebr fi nDen roerpen, un I
Prospectus for Publishing an American Edition of the German Bible.
Prospectus. II
their routes. This interesting prospectus, a fac-simile
whereof is shown upon the opposite page, says :
[Translation] . — " It is partly known that upon sundry occa-
sions, Bibles, New Testaments, etc., were sent to Germantown,
which went gratis to the needy, and were partly sold ; the
money being distributed among the poor. This was done, so
far as it might go ; but in the mean time it was found that it
did not go far. Many wanted Bibles and Testaments, who
were very willing to pay for them, if the same were only to be
had. Although frequently some were brought from Germany,
so high a price was often set upon them, that many were
deterred or lacked the ability to pay the price.
"It has also been observed that people from Germany arrive
here in the greatest poverty, and still come, who have not even
a Bible, as they were not able to get one. Many are imme-
diately bound out to service with English people, who either
have no Bible, nor read one, and upon the contrary have
nought but their work to talk about, to say nothing of what
is still worse.
' ' When such persons become settled at a distance, their
beginning is usually nothing but labor, and such as is incident
to natural corruption. The children are raised even so. And
as in Germany, the institutions of churches and schools are
ample to bring the letters into the minds of both young and
old (although the true fear of God and the Christian virtues
are seldom touched upon) , and as now the Bible is even printed
in the language of the Turk : Yet the conditions of this coun-
try are causing (plainly speaking) by some means, that the
ignorance of the letters with many seems to increase in time.
" Now, as we have, as we believe, the ability to partly meet
this great need, so we will willingly contribute our share.
' ' But as such an edition of the Bible requires a greater out-
lay than we have the ability to command, it has been deemed
necessary to ask for advance subscriptions, or to say plainly,
that every one who may desire a Bible, is to send in his name
and pay half a crown. This is necessary, as, firstly, that we
may know a little how many we may hope to print.
12 The German Sectarians of Pennsylvania.
" Secondly : That we may have some assistance towards the
publication, as the paper for one Bible alone amounts to seven
shillings, six pence.
' ' Thirdly : As we are forced to borrow something towards
the publication, we want to be sure of our release. And lastly :
As this country is still yet so new, we have no precedent
before us.
"So far as the size is concerned, we are willing to make it
a large Quarto, that is of the length and width of this sheet,
and of such type as the present, which we believe will be
legible to old people as well as young. The thickness of the
book will be about a hand high. We are willing to use a good
paper thereto. So far as the price is concerned, that we cannot
say definitely.
' ' Firstly : We cannot tell yet how many we shall print,
because a small edition will make the book come high, and
one of many will certainly make each piece cheaper.
' ' Second : Because divers good friends of truth and lovers of
the divine teachings, out of love to God and their needy neigh-
bour, have already contributed something, and some others have
offered to do likewise, — partly that the Bible shall be given at
a low price, partly so that the frugal and stingy may have no
excuse, and the poor could not complain. Now as soon as
more such benefactors are found, and we are enabled to act,
the price will be made accordingly. But this much we may
say, — that unbound, none will be more than fourteen shillings,
which it is hoped none will account dear, when it is remembered
that printing paper in this country is at least four times as
costly as in Germany."
Just with whom the Germantown printer consulted
about his proposed undertaking, or who encouraged him
with substantial assistance at home and abroad, is unknown
to us. What share Conrad Weiser, Peter Miller, the Ecker-
lins, Johannes Hildebrand and others had in shaping his
determination is a problem which we cannot solve. It
must be remembered, that this was at a period of great
spiritual activity and excitement within the Province.
Arrival of Orthodox Clergy. 13
The arrival of Weiss, and later of Muhlenberg, Zinzeu-
dorf, Whitefield, Stoever and others all fell within the
period when Sauer was engaged upon his Bible-work, and
the advent of these men threatened the non-orthodox sects
\A/*yr%-~
and denominations. Strange as it appears to us at the
present day, from none of these religious leaders could this
pioneer printer in the western lands expect any encourage-
ment for his proposed venture, as their interest, both finan-
cial and personal, lay in the editions of the Fatherland,
which they knew were orthodox, and were consigned to, or
controlled by them.
In a careful survey of the situation we may safely say
that Salter's support in his great venture for printing the
first German Bible in America was chiefly derived from the
Separatist sects, such as the Ephrata Mystics, the Dunkers,
the Mennonites and others who renounced allegiance to the
Lutheran and Reformed faiths, and the successful accom-
plishment of this great pioneer edition was due to these
people.
As the scheme progressed and commenced to take a
definite shape, Christopher Sauer inserted an announce-
ment of the forthcoming publication in his Almanac for
1742, by which his proposal for printing a German Bible
was brought to the notice of almost every German family,
irrespective of faith or creed, in this and the adjoining
provinces.
Unfortunately the writer has not been able to find any
perfect copy of this Almanac, or at least one containing
the announcement. The only positive proof we have of it
is the printer's reference to it in his issue for 1744.
14 The German Sectarians of Pemisylvania.
This was followed with quaint advertisements in Eng-
lish, announcing the proposed publication. These first
appeared in Franklin's Pennsylvania Gazette for March
31, 1742, and in Bradford's Weekly Mercury for April 1,
1742, and were continued in several subsequent issues. They
were dated Germantown, March 26, 1742, and set forth :
Hereas Numbers of the Dutch People
ia this Province, efpeclally of the New Comers, are
thro* mere Poverty unable to furnifh themfelves' with Bibles
ill their own Language, at the advanced Price thofe which are
brought from Germany are ufually fold at here: Therefore
Gfirijtopher Sauev of GermaritevM, propbfefl to print a High-
Dutch Bible in large Quarto, and in a Charailcr that njay be
eafily read even by old~Eyes. And fcveral well-mpaning People
having promifed to contribute fomething towards the Encou-
ragement or the Work in general, th3tthe Books may be af-
forded cheaper to real poor'Perfons whether Servants or others ;
Notice is hereby given, that the faid Work (God willing) will
be begun about the end of this Inftant Jpril; and that fome Judg-
ment may be made of the Quantity neceffary to be printed, all
Perfons who are enclined to encourage the Work, or to have
one or more of the faid Bibles, may lubfcribe before that Time
with the abovefaid Chriftepber Sauer in Germantovm, or with
jtoidnv Bradford in Philadelphia. 2 s. and 6 d. is to be paid down
towards each Bible (tor which Receipts will be given) and the
Remainder on Delivery of the Books, which, 'tis expeitcd,
will be in about a Twelvemonth. If no Charitable Contribu-
tions towards it are received, the Price of each Bible wiU not
excted !4 Shillings, and it (hall be as much lefs as thofe Con-
tributions will enable- the Printer to afford; of which-Conrn-
butions a fair Account fhall be given thePubhck.
Gsrtnawsm, March 26. I741-
[The Advertisement in the Pennsylvania Gazette was the same as above
with the Name of Benjamin Franklin in place of Andrew Bradford.
As will be seen from these advertisements, fac-similes of
which are also given, both Benjamin Franklin and Andrew
Bradford were virtually Philadelphia agents for the new
German Bible. Whether either of them exerted themselves
to obtain subscriptions, or to what extent, is an unanswer-
able question.
We, at the present day, can form but a slight idea of the
Dr. Heinrich Ehrenfried Luther.
15
magnitude of this venture at that early period. Christopher
Saner personally had neither the training-, experience nor
financial means to ensure a successful issue of so great an
undertaking. Then he was also confronted by the Act of
Parliament, which vested the printing of the Bible in Eng-
land and the Colonies in certain institutions, such as the
Universities at Oxford and Cambridge, which, together
with the King's printer, enjoyed the monopoly by patent
from the Crown, Cum Privilegio.
If any prosecution should have been started against the
Germautown printer it would have meant confiscation and
punishment. So, considering all of the surroundings, we
can but the more admire his courage and concern for the
spiritual needs of his German fellow-countrymen.
Substantial encouragement was received in response to the
various appeals sent out
at home and abroad ;
these came either in the
shape of advance sub-
scriptions or donations,
or perhaps both. Con-
sequently, engagements
were entered into by the
Germantown parties,
whereby the project
took a tangible shape.
It appears that a suffi-
cient quantity of print-
ing material and type
was secured from a type-
Arms of Dr. Heinrich Ehrenfried Luther, foundrv and TJublishincr
house at Frankfort-on-the-Mayn, then presided over by Dr.
Heinrich Ehrenfried Laither. The paper was obtained
from local papermakers, while the ink was a home-made
composition of Germantown soot {kienruss) and linseed
1 6 The German Sectarians of Pennsylvania.
oil from the mills of the Brotherhood on the Cocalico.
Thus was commenced, early in the year 1742, the printing
of the Holy Writ in an European tongue in America ; a
work which for ages to come will redound to the credit of
these pious German settlers in Penn's Province.
No extensive plant, no large establishment with proper
resources was at the disposal of the venturesome publisher ;
all he had to depend upon was his own ingenuity and in-
domitable will and courage, together with the assistance of
such skilled workmen as would offer their services, either
con amore or at a slight remuneration. Nor was there any
pecuniary profit in sight, even if the venture should prove
a successful one.
Just where the first printing-shop was located in Ger-
mantown is another question, difficult of solution at this
late day, in view of a total absence bf any documentary
evidence. One tradition tells us that it was over a stable,
and that it stood back from the main street, which was
really the whole of Germantown ; that it was upon the
east side of that highway, north of what is known as Dana-
hower's lane, and just south of the John Wister property,
about opposite the Indian Queen lane:
This oft-repeated tradition may be true, as it corresponds
with John Adam Gruber's land, and we know Sauer lived
upon it. At the same time there is positive evidence that
the Sauer press was not always upon this ground, nor even
upon this side of Main street, although the elder Sauer
bought a portion of the Gruber land some years before
his death.15
Certain it is, however, that the original Dmckerey was a
humble shop, with surroundings both rude and comfortless.
The press was crude and home-made, and the whole primi-
tive establishment was without any of the present labor-
saving devices which constitute a modern printing office.
15 German Sectarians, vol. i, p. 316.
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17
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au{^ neue iJDfrfe^en wft iiberfeerr;
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ten
jjn'ffo iinb fetitem fm$
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Utt f(*?Hif * sonally, was inexperienced in
®Cgr(}l!(p0»l(gU eithe/ revisi«g or correcting
06{r. proof-sheets, becomes painfully
^HHttl* t'fiftt I^^Vrt apparent in the attempt to do
® 3 J / t*^ JV ^jg own revisiori when printing
gBtmuZ fflSBMjMS.-*' an edition of Luther's Smaller
Btft«*tn» Catechism, shortly after he had
ijrt ol/trlrn fitbfD.ajurtfungtn btrin ©Ott , ., , _., , _
^SS^X^t&SSSST completed the Bible. Sauer, at
toaUwxuffJVm'zZtmau ><<>#*& this time, was evidently left in
ftn (Btet*» i the lurch by his Ephrata assist-
3m DitnH
2>fr m orni abend. fanpifcfjcn gceft.<56«i oi« ants, as the work was for the
tip bm Unttrganq &r gegeben.
CB(!eSM0S@»!!flseD(iQSSR«9SWQ So numerous were the typo-
graphical errors in this little
book, that the printer felt it necessary to add a personal
explanation at the top of a page of errata which gives us
a clear insight into the situation :
"As the publisher chose to take upon himself the correct-
ing of the proof, the following errors were found to have
crept in and are now finally noticed."
It may be well at this point of our narrative to set at rest
the numerous statements which have of late been repeatedly
made in rostrum and public print in regard to the pioneer
printer of Gerrnantown, wherein it is claimed that he not
only was a graduate of the University of Marburg, but had
also acquired a medical education at Halle in the famous
institution of August Herman Francke.
18 Various contemporary advertisements in Sauer's newspaper.
2o The German Sectarians of Pennsylvania.
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Christopher Sauer. 21
Now, as a matter of fact, Christopher Sauer, of Laasphe,
who afterwards became the pioneer printer of America,
never matrictilated at the Marburg University at all. Nor
y.f a ■ . does his name appear
yr J* '^/n - j C{* - upon any of the records
(jf^r'ty &*~^ of that academy.'9 Then
v as to the Francke in-
stitution at Halle,20 they never had any department wherein
medical instruction was given. What they did do, was to
prepare and sell proprietary medicines, together with a book,
similar to some of the present day, such as Every Man His
Oztm Doctor, etc. These remedies were well known to the
Germans, and were sold and dispensed by the Germantown
trader according to the rules prescribed in the book.21
Christopher Sauer, the Germantown printer, was a plain
German emigrant, of humble parentage, meagre education,
by trade a tailor, who came to this country with wife and
child to better his condition, and who, as was shown in a
previous chapter of this work,22 became a self-made man in
the fullest sense of the word. He was a man of the people,
and while, like many others of the time, he was imbued with
religious notions of his own, strong in his convictions, un-
yielding in purpose, industrious and enterprising, he appears,
during his whole course as printer and publisher, to have
stood up boldly, and fearlessly championed the cause of
the lowly and the oppressed, and while openly opposing
many of the orthodox clergy in the Province, he appears to
have been ever ready to extend the hand of charity to such
as he thought were worthy preachers of the Word. Attempts
at this late day to clothe this sturdy pioneer with college
19 The same is true of the University at Halle, as may be seen by the
official certificates in the possession of the writer.
20 The Francke'sche Stiftungen, usually known as Das Francke'sche
Weisenhaus (Orphanage), vide supra.
21 Book in the library of the writer.
22 Vol. i, chap, ix, p. 126.
22 The German Sectarians of Pennsylvania.
and academic honors which he was not entitled to, are, to
say the least, ill-advised, and only serve to detract from his
well-earned laurels. Had any claim of this kind been made
or attempted during the lifetime of the elder Sauer, he
would undoubtedly have been the first to resent it.
There is another matter which the writer wishes to set
right at this point. From an ambiguous note in the
Chronicon Ephratense22 it has been inferred that Chris-
topher Sauer, together with Israel Eckerlin and Jacob
Gass, were baptized by Conrad Beissel. The Chronicon
says:
"After that we worked for Christopher Sauer, who brought
" us to a meeting of the new congregation, at which I [ Israel
" Eckerlin] was strengthened in my good resolve to such a
" degree, by the words of the Superintendent, that on Whit-
"suntide of the year 1728, I was incorporated in this new
" congregation by holy baptism, together with my master
"and another brother, Jacob Gass by name."
It now appears that Israel Eckerlin at that time was in-
dentured to a master mason named Heinrich Miller, and
that both he and his master were doing some stone work
at the Sauer farm, and were both introduced by Sauer to
Beissel, with the result before stated. It was this same
Heinrich Miller who later gave his whole fortune towards the
building of Hebron (the present Sister House), afterwards
receiving one hundred acres of Kloster land in return.23
The above facts are taken from a memorandum on page
168 of Brother Lantech's manuscript diary. It will be
recollected that the Chronicon Ephratense is a mere abstract
from the original, as made and published by Rev. Peter
Miller (Agrippa-Jaebez), and printed some years after the
death of both Lantech and Beissel.
This explanation of the above ambiguous entry in the
22 Original edition, chap, vi, p. 34. Translation, pp. 41, 42.
23 German Sectarians, vol. i, p. 474.
Germantown Printing Ink. 23
Chronicon leaves the denominational status of Christopher
Sauer in as much doubt as ever, as there now appears to be
no record of the elder Sauer ever having been in full com-
munion with the German Baptist Brethren or Dunkers.
jjrning our attention once again to the stupen-
dous project of the religious enthusiasts for
printing an American quarto edition of the
German Bible, we find that no time was lost
in entering upon their self-imposed task.
Contributions of linen rags were solicited and gathered,
and in turn were sent to the paper-mill to be made into
maclatur, as the plain printing paper was then called.
Kienruss (lampblack) and linseed oil were procured and
made into printers' ink.
An interesting account of this ink-making process is in
the possession of the writer. The whole procedure was of
the most primitive kind, and could only be attempted in
clear dry weather. For this purpose a large copper kettle
or cauldron was procured, and when ink was wanted the
kettle, together with a quantity of linseed oil and soot,
was taken on a cart and hauled into a field or clearing at
a distance from any habitation ; this was on account of the
vile fumes emitted by the boiling oil. When a suitable
place was reached a fire was made under the kettle and
the oil boiled down until it reached the proper consistency
of Firniss, then the Kienrtiss or lampblack was added, the
men continually stirring the thickening mass. The quality
of this ink depended entirely upon the fineness and color of
the lampblack, yet so excellent was this domestic product,
that for many years Germantown printing ink enjoyed the
reputation of being the best made in America.
The first type was set and the first forms were worked off
early in April, 1742, and long before the harvests of the
year were gathered, the printed sheets of the five books of
Moses were drying in the loft over the press-room.
24 The German Sectarians of Pennsylvania.
This laudable venture unfortunately failed to prove a
task of unbroken pleasure, so far as help and encourage-
ment went, and it was left to Christopher Sauer, as the
printer, to bear the burden of the opposition, and combat
the difficulties as they presented themselves single-handed
as best he could. How he acquitted himself appears in
the course of this narrative.
Aside from the usual drawbacks to any undertaking of
magnitude, especially when everything is new and strange,
there were technical difficulties to overcome, caused by the
inexperience of the workmen and a want of familiarity
with their duties. How great these were may be under-
stood when it is considered that upon an average no less
than two quires of sheets were spoiled to every ream.
But still more remarkable was the opposition which
manifested itself toward the printer in different quarters,
we may say almost at the very inception of the great
work.
To commence with, Sauer failed to obtain either the
support or endorsements of the Lutheran and Reformed
clergy' in the Province, who were sincere in their opposi-
tion, fearing that the new Bible would not be free from
typographical errors. Then again, members of these two
faiths were apprehensive lest the Germantown printer
should introduce non-orthodox matter into the text, they
basing their opinion upon his open avowal of sectarian
dogmas and doctrine.
This condition was aggravated to even a greater degree
upon the arrival of Pastor Heinrich Melchoir Muhlenberg
in November, 1742, who had been sent out to Pennsyl-
vania by the Halle Institution. At the same time he was
the accredited agent of the Cansteinsche Bibelanstalt, and
came prepared to furnish Halle Bibles at a nominal cost.
Pastor Muhlenberg had evendently been cautioned against
the Germantown printer prior to his departure from Ger-
Pastor versus Printer.
25
many, for the latter was not unknown to the Halle authori-
ties, as has been shown in a previous chapter.24 Conse-
quently there was but little intercourse between the two
men, and as the young pastor refused to be influenced by
Sauer or say anything in favor of the new Bible, the
printing of which was well ad-
vanced, he drew upon himself all
the rancor and invective of the
printer. In turn Muhlenberg de-
nounced the printer and his work
from the pulpit, and warned all
good Lutherans to beware of this
new pitfall set for them by the
Arch-Separatist.
That this controversy was not
all one-sided is shown by the an-
nouncements of Sauer and the
pastor muhlenberg. letters of Muhlenberg and others.
The latter, in one of his reports to London and Halle, men-
tions, as first among his many great trials and temptations, —
" That the German printer, Christopher Sauer, up to the
"present time (March 6, 1745) has left no opportunity pass
"to vilify me and my sacred office,25 and for no other
"reason but that according to my conscience I have ad-
" monished my congregations that when they were asked
"to buy of his newly printed Bibles to take heed and see
" whether he had not interpolated {tintergeschmierei) obser-
vations of his own. And at every opportunity he, in his
" Almanac and newspaper, has criticized and slandered the
" Lutheran Institution." 26
That Muhlenberg's attacks were not altogether lost upon
the Germantown printer is shown by the latter's replies in
24 Chap, xxii ; also Halle Reports, Weisiger Papers, new ed., pp. 50-51.
25 Ibid p. 92.
26 Ltitherische Verfassung.
26 The German Sectarians of Pennsylvania.
both almanac and paper, — two mediums which gave him
a great advantage over his clerical adversary, as he could
reach almost the whole of the German population in this
and the adjacent colonies, while the preacher could only
hope to influence the circumscribed circle of the congrega-
tions which he served.
This opposition extended even to the Schwenkfelders,
whose preachers raised objections to the new version and
preached special sermons wherein they warned their hearers
against the purchase of the Germantown edition, and
cautioned such as had secured a copy to be careful in its
use.27
So much for the antagonism of the orthodox faiths.
Yet, strange as it will seem, there was an almost equally
strong movement for a time among Sauer's own friends
and fellow-Separatists and Sectarians against the proposed
publication. The objection to the new Bible from the non-
orthodox element was based upon Sauer's declaration in
his printed announcements, that the work should be a
duplicate of the thirty-fourth edition of the Halle Bible.
The sect-people of Pennsylvania did not want what to
them was an objectionable devotional book, which they in
derision called the Hallische Pietisten Bide/. They wanted
one to their own liking, and charged the printer with a
breach of faith in wanting to cater to the Orthodox rather
than to the Separatists.
Finally, to overcome at least a portion of these objections
and conciliate both parties, Sauer concluded to print the
whole Bible according to the Halle text, and in addition
to insert the appendix to the Apocrypha, according to the
latest Berleburg version.28
Subscribers, when the work was completed, it was stated,
were to have their choice. The sheets would be bound
27 Specimen sermon in Pennypacker collection.
23 This was the III and IV Books of Ezra and the III Maccabees.
Neulander. 27
either with or without the extraneous matter as the pur-
chaser might desire.
As Christopher Sauer's great work neared completion
his troubles appeared to increase. Not only was the char-
acter of his Bible questioned, but new parties came forward
and offered to receive orders for various German versions at
a less price than Sauer's subscription rate.
This was independent of the editions controlled and dis-
tributed by the Lutheran and Reformed clergy throughout
the Province. The most persistent of these opposing ele-
ments was led by a printer in Germantown, evidently
Joseph Crell (Creltius), who for a time appears to have
annoyed Sauer more than any other. To controvert the
schemes of his new enemies Sauer printed two announce-
ments in his newspaper for June 16, 1743, wherein he
states :
" Now another misunderstanding circulates throughout
the land, namely : It is said that a printer in Germantown
is prepared to order from Germany Wittenberg Bibles, and
will furnish them bound at twelve shillings each. But
this is not so, neither is it possible, as they cost near three
guilders29 over there. If they come unbound, some book-
binders are apt to charge twelve shillings for binding. If
a Neulander® is to advance the money, he charges double.
29 Evidently the German golden gulden is meant here, as the value of
the silver gulden or florin was only equal to about two shillings.
30 Neulander, — this was a local term confined to Pennsylvania, and
applied to a class of sharpers who came to the Province with the expec-
tation of getting wealthy in a short time without work. Their scheme
was to return to Germany and travel through the Palatinate and Wiirtem-
berg, making a profuse display of jewelry and money, similar to the
mountebanks at the annual fairs, their aim being to induce persons of the
middle classes to come to Pennsylvania.
As a plausible pretext they held out inducements that here was to be
found all that man could wish for. The Province was represented as a
very elysiurn ; anyone could become as rich as a nobleman in a short
time. Such a land had not its equal in the whole world, etc.
28 The German Sectarians of Pennsylvania.
When a bookdealer accommodates any well-known person,
he demands with right his pay from the person who gave
the order, no matter whether they arrive in Spain or Penn-
sylvania. Domestic books are free of duty. A box of
books, however, is weighed in England, and six pence
sterling is paid on every pound, as may be seen from such
bills. If the captain advances the money, he makes out
his bills for double. Consequently it is impossible to de-
liver such a Bible in this country, at the old-country rate,
unless the printer, binder, factor, custom officers, etc.,
donate their charges.
" But whosoever still thinks such were possible can
apply to George Wahnseidel, who will order one for twelve
shillings. The entry will be made gratis. If nought come
from it, nothing is lost. It would be desirable if they
could be given still cheaper, so that the Word of God
would become plentiful in the hands and hearts of all
mankind. Our own Bible, shortly to be issued, will cost
in an ordinary binding, with clasps, eighteen shillings.
For the poor and needy there is no price."
The other announcement sets forth :
"Divers Brothers, named Neidhard [Begrudger?], have
given themselves great pains to belittle the Bible, which
The profit of these wretches consisted in luring the honest burghers of
Germany into entrusting themselves with their money and chattels into
their keeping and embarking for the New World. Then again, the Xeu-
lander's goods and freight were carried free, besides receiving a premium or
head money for every person they embarked on shipboard at Rotterdam.
The worst feature of this disreputable trade happened upon the arrival
at Philadelphia, when the whole cargo was sold into servitude and their
chattels and belongings were seized for extras alleged to have been fur-
nished during the voyage, notwithstanding the fact that the passage was
paid prior to the start.
This nefarious trade was encouraged by the English ship-owners, Quaker
and Churchman, who profited by this barter in human souls, and thus
laid the foundation to some of the large fortunes of the present day.
See also Muhlenberg's account, Hallische Nachrichten, orig. ed., pp.
997 et. seq.
Hoch Deutsch Pennsylvanische Journal. 29
we have still on press. They say that it is falsified, and
that we have not confined ourselves to Luther's translation ;
that it would not be bound, and what else was not told.
"All of which is too contemptible to merit any answer.
If any one be interested in the matter, let him have
patience until August, then they will see with their own
eyes that this is not so.
"God reward them much good for the defamation."
The names in both of the above announcements are only
figurative : Wahnseidcl is evidently a localism for lunatic ;
while Neidhard is the German equivalent for a begrudger
or jealous envier. The orthodox clergy is evidently meant
by the latter phrase.
The tribulations of Sauer were not confined to his Bible
issue during this busy period. Just as the opposition to his
undertaking was developing more and more, a new trouble
arose. This was a proposal to publish another German
newspaper which was to appear weekly ; Sauer's paper, it
will be recalled, was issued monthly.
The first number of this new venture was published by
Johann Crellius in May, 1743, under the title
Das Hoch Deutsche Pennsylvanische Journal.
This called forth a note from Sauer, which appeared in
his newspaper of June 13, 1743, wherein, after dwelling
upon the inexpediency of a weekly issue, and that even a
monthly edition is a too frequent one, he says :
"It can oft be grasped with the hands, so plain is the
fiction or intermixture. Even if we only write what appears
creditable unto us, it frequently happens not to be so. If
we touch ever so little upon the realm of the church, as it
appears to us, or as we receive it from trustworthy sources, it
is always sure to bring out, upon one side or the other, hate,
chagrin, envy, etc."
In August, 1743, the announcement was promptly made
that the new Germantown Bible was ready for delivery.
30 The German Sectarian s of Pennsylvania.
So far as the time went, and the quality of paper and typo-
graphy was concerned, the printer had conscientiously kept
his promise. This monumental work of no less than 1267
pages quarto was set up, and twelve hundred copies were
laboriously printed four pages at a time, and the book was
finished in about a year and a half.
The rapidity with which this great work was carried
to completion becomes more apparent, when we compare
it with the first Eliot Indian Bible printed in Boston, 1663.
It took just double the time to print the Eliot Bible that it
did to print the Germantown edition. The former was
commenced in September, 1660, and was ready September,
1663, while the Sauer Bible was begun April, 1742, and
was in the hands of the subscribers August, 1743. It took
the German printers just fifteen mouths to finish the work,
or less than half the time of the Boston printers. Then
again, there were more pages and copies in the German-
town edition than in that of the other. Further, a com-
parison of the two versions will show the vast superiority
of the German Bible in every respect over the New Eng-
land issue.31
Great was the satisfaction and joy of the Germantown
printer and his associates, be they who they might, when
the last form was printed, and the title had been worked
off in two colors.32 We may well picture to ourselves the
scene, the little group of earnest men in the grimy printing-
shop, with Christopher Sauer, bearded and unshorn, as the
central figure, who, according to the old Germantown
legend, after he had surmounted all obstacles and opposi-
tion, crossed his hands over his breast, and raising his eyes
51 For further information about the Eliot Bible see Bibliography of the
Algonquin Languages, by James Constantine Pilling, Washington, 1891,
pp. 132, et seq.
32 This was one of the earliest attempts at a rubricated title in the
colonies.
" Thank God it is Finished" 31
heavenward, fervently exclaimed, " Dank Gotl cs ist voll-
bracht." (Thank God it is finished.)
Christopher Saner announced the completion of his Bible
in the thirty-fifth issue of his paper,
Dcr Hoch-Dculsche Peiinsylvanische Geschichts Schreiber :
" The Bible printed in Germantown is now finished ; and
as every bookbinder has not the facility for glueing {plant-
I
;e2Mtbeltit (Efcrmarttort gebrucft if* mm
fertig;unbn?eif ein Jeber Q3u(hbinDer nic(tf
jfegenfjeitfeatju pfaniwn fowiil man fieauc&af*
.cftlbflpfohiren/ (leimcn) bamir fein tmirifTcnDCK
barneben fomme/ unbnrcmnes gefcfceben if* unb
f!e trocfenjinb/ weftftrf Dcrmurfymp anient) Die*
feg 9)?onat3 aucb trt> fthDurcp bericbfer: bag roeil Die
meifrenfoficb baben einfc^reiben (aflfen/ bieilbm
gen SBucfcer «jr<* unD Der iTSfoccabacr Dabeo
begebrt/fofmbfte sroareor
Drucft/iinD Diefednacb Der ^erlcburger uberfe*
43u»3/ roer ober Dicfelbe nicbt Dabe»j}«be« roill/Der
fan eg mirmclDen, ober fagen laffcn/ fo roerDen
(te nicV beo gebunben ; unD olfo iff e$ aucb niitUem
flcincn Sinbang com UnterfcfcieD ctlicber ubjvfs*
lungen in einigen puncten. Sffiem man »cvif)io#
&en fat feineQ>ibefjubinDen ober binben ju laf*
fen/ Dem roiH mans tfjun/tinbroer fclbfl Daeor for*
gen will/ Der ttirb urn? einer Sftiific uberheben. tin*
gebunben iflber^wi 1* ©filling/ va$ ubrige
tjlnad) Dem fie gebunben unb befcblagen rtnrb/
in ©c&af!cbcr/ £alb*obcrGnber£e&cr&c.
ren), so we will glue them ourselves, so that no inexperi-
enced one need attempt it. When this is done and they
are dry, which will presumably be toward the end of this
month, then every one can have them ; and they are
hereby informed that, as the majority of those who have
registered demand the remaining books of Esdras and the
Maccabees, so these have been printed for all Bibles, and
this according to the Berleburg translation. But whoso-
32 The German Sectarians of Pennsylvania.
ever does not want these in his Bible, has only to give
notice or send word, and they will not be bound ; the same
applies to the short compend [Kurtser Begrijf) explaining
a few points upon the variations of the different translations.
To whomever we promised to bind their Bible, or to have
it bound, for them will we do it ; and whoever wish to
attend to it for themselves will relieve us of a care. Un-
bound the price is twelve shillings. The remainder is
according as to how they are bound and studded, whether
in sheepskin, calf or other leather, etc."
The original title-page of the new Bible was rubricated,
i. e., printed in two colors, red and black, and in appearance
and style was almost a counterpart of the standard Halle
edition. From the eleventh line down there was, however,
a deviation from the regular text of the orthodox version.
This set forth that the Bible was complete, with the cus-
tomary (usual) appendix {iiebst den gewbhnlichen An-
hang), the third and fourth books of Ezra and third book
of the Maccabees. Then follows the American imprint.
The above eleventh line was so palpably false, in view
of the introduction of the Berleburg translation and the
other hetrodox matter in the appendix to the New Testa-
ment, that it raised a storm of indignation and protest from
the orthodox inclined (of which more anon) so that a new
title-page was substituted and inserted in all copies still
unbound or undelivered.
In this new title the words nebst einen Anhang (together
with an appendix) were substituted for the objectionable
line.
In making this change the whole title was reset and
greatly improved in appearance. A curious misprint, how-
ever, unfortunately appears in the tenth line and was not
discovered, viz., " Parllelen." This was corrected in the
later editions of 1763 and 1776. But few specimens of the
first editions are to be found with the original title.
Title and Collation. 33
The title-page of the New Testament, printed in black
ink, was an exact copy of that of the Halle Bible. Fac-
similes (reduced) of the above-mentioned titles are presented
upon pages 34, 35 and 36.
The most careful and exhaustive collation ever made of
the Sauer Bible is that of E. B. O'Callaghan in his work33
on the Holy Scriptures, printed in America previous to
i860.
/. Biblia, \ Das ist : \ Die \ Heilige Schrift \ Altes tend
Neues I Testaments, | Nach der Deutschcn Uebersetzung |
D. Martin Lnthers, | Mit jedes Capitels kurtzen Summa-
rien, auch \ beygefugten vielen und richtigen Parllelen ; |
Nebst einem Anhang | Des drittcn und vierten Bucks Esrd
tind des \ dritten Buchs Maccabaer. | (An ornamental line
across the page.) Germantown : Gedruckt bey Christoph
Saur, 174J. I
Title, 1 p. ; verso, blank ; Vorrede, 1 p. having an ornamental head
piece at the top consisting of four lines, the first composed of 36 printer's
flowers, then two rows of stars, and the fourth line the same as the first,
but the flowers inverted; Verzeichnisz aller B'ucher \ Des Alten und Neuen
Testaments. | 1 p. This list is accompanied by an Index indicating the
number of the page at which each Book, commences. Text : Gen. to
Mai., pp. 1-805 ! Apocrypha (in similar type), pp. 806 to the prayer of
Manasses, which ends on the upper part of p. 949 ; the 3d and 4th Books
of Ezra, and 4th Book of Maccabees (in smaller type), pp 949-995, filling
one-third of that p. " Ende des drittcn Buchs des Maccabaer, und des
Anhang des alten Testaments.'''' Beneath a Seraph's head and wings;
the remainder of p. 995 and its verso are blank. Sigs. A to Kkkkkk2 in 4s.
Das Neue \ Testament \ Unsers \ Herrn und Heylandes \Jesu Christi,
Verteutscht \ Von Dr. Martin Luther. \ Mit \ Jedes Capitels kurtzen |
Sumarien, \ Auch beyge/ugteu vielen richtigen | Parallelen \ (An orna-
mental line across the page ) Germantown : \ Gedruckt und zu finden
bey Christoph Saur, 1 j 43. \ 1 p. verso, Verzcuchnisz der B'ucher des Neuen
Testaments; Text: Mat. to Rev. pp. 3-277 ; at the end of Rev. : Der
Offenbarung S. Johannis, und des Neuen Testaments Ende, beneath
which, another Seraph's head and wings. Register der Episteln und
33 A I list I of Editions \ of the Holy Scriptures \ and parts thereof \
Printed in America previous to i860 \ ~vith Introductory and Biographical
Notes I By E. B. 0' Callaghan \ Albany, 1861.
34 The German Sectarians of Pennsylvania.
BIBLIA,
Stafifti
iiti M6 mmi
(kmm,
3?ad) 5er ©flitftyr n Ueficrff fcimg
D.®atfto8itf$tt«,
SM ieitf &tpifftf furgen Guminarirn/ tad
toflff&flfeu Mitlm unb rtcOfigcn ga
Revised Title-Page.
35
BIBLIA,
£*W(ff:
eframenfg,
9ftit iefe* Stopttef* rur@ert ©ummarfctii aucfr
J>e»flf ffifltcn ttcTtn un& rttWgm fl:
©eJrucft unJ $u ffn&m to$%rifM&6flttr/i743.
Title-page to New Testament in Sauer Biblb.
Preface. 37
Evangelium, 3 pp., not numbered ; " Ende," on last p. ; Kurtzer Begriff
I Von den Heiligen Schrifften und deren \ Uebersetzungen. Mil etlichen
Anmer- \ ckungen, j 4 pp. in double columns Sigs Aa to Mm, all in 4S
except the last, which is in 6s.
The 1st, 4th, 6th, 8th, nth and 14th lines of the first or general title, are
printed in red, the others in black ; the title to the New Testament is in
black ink ; an ornamental head piece, i)& inches wide, extends across the
page at the beginning of Genesis, and there is another ornamental head
piece at the commencement of Matthew ; the other pages have each two
black lines at the top, between which are printed the name of the Book,
the number of the Chapters on the page and brief summary of the con-
tents. It is in double columns, and the parallel references are at the end
of their respective verses. The signature letters to the Old Testament
are in German, to the New Testament in Roman, characters.
The Germantown printer saw fit to add the following
preface to his Bible :
[Translation.] — ' ' Though all books require a preface, where-
by the use and property (eige?ischafft) of the book is briefly
described, the Bible is in itself sufficiently known and contains
in itself all that can be said about it ; above all, it (the Bible)
and all Scripture is given by inspiration of God, and is profita-
ble for doctrine, for reproof, for correction for instruction in
righteousness, that the man of God may be perfect, throughly
furnished unto all good works, II Tim., iii, 15, 16, 17.
' ' The moving causes for printing the present Bible have
chiefly been, as has been observed, firstly : that many poor
Germans come into this country who do not all bring Bibles.
Secondly, that so many are born and bred in this country
who also do not know how to obtain them, and who have
seen that the well-to-do usually only care for themselves and
theirs.
" We have selected Luther's translation because it is most
in keeping with the usual German expression, and although
divers translations differ according to the word in various parts,
yet it usually amounts to the same sense, and we are assured
that whosoever with a true heart bring into practice with
Christ's power such parts of Scripture as are plain and clear
and have no need for any explanation, and remain true unto
them, they will be placed over so many of God's mysteries as
3«
The German Sectarians of Pennsylvania.
SSorrebe.
2lnn qDc SSudjer eincr 2>orreDe beDurffcn, roo &urd> Der Wurmen uftD ©flfliffbofR r*<>
SSucbo" f urf>lid) bcfdjviebcn roirD, fo ifi &ie 2>tebclan tfjr fclbjl gcnug bttm, una
bringet fclbft 2iUea mit/toaS man nur Daoon befdjreibcn {an ; iibcrfcaurr, 3:e unD
rttleQcbrtfft Sitvtn (SOtecmgegebervtfi muSiuv tLobre/ jurt=5rafv/
3ur Scflcrung/jur Sucfotigung in ber <5erccfot;gt.'ctc,&<»0 c in tHcnfcfo c0ot
tcefcveX>*[!Eomcii/3uallertguK»ttfercFeHgcjcbtcFt.&:c zTim.j.if *« 17
2)ie £m>eg4irfacbett jum 5}i ucf Diefcr gcgenrodrti'gcb QSiebd fmb bauptfdcblicb gctvefen, i>a man
flefebcn : erffiicb, &a§ fo »iel arme ^eutfcfce in Dig £anD f ommen, tvelcf;e nicbtnUe Sgiefceln mit bringen.
3roe»tend;Dagfo»ie(cim$aiiDgcbobrenunDerjogcnnmDen,i»clcbc «bcnfal3 nicbt afleju beformncii
tuiflTeti/ unD man gefefjen cog Die QJermogenDen gcnjibnlic!) Dorficb tinD Die ibii<3^fcrgenv
9??an batiLutbertUcberrcgungerrocblet/roeilfic Dergemcincn'S.eutfcbcn 9icD*21rtdmdbnficb'lfli
iil/unD obg(eid) etlid)e iibcrfefcungcn Den reorten nad;,in etiicben ©tiicf en untcrfducDen fmD/fo laiifft d
Docb gemeinig(id) auf (Sinai ®inn binauS, imD iff man eerficbert Dag rocr mit eirtem aufrichtiaeti #m
6jntit'icnige©d)nffr=@u!Icnn.ickbe flarunDDeutlicbfriDuiiDfeiner cif!dpjr!gNiittb.ig l^abe'nr Dii'ch
<£britfi£iafft in Ucbung bringen roiiD/ unDin Denfdben gcrVeu bkibcii/ Dcr JvirD ub;i- fo i>it(c (ie.
beimnu§e®Otfe8\gcfe(;t roerDen, a!si 511 fcinem cteigcn^jeil noting finD. UnD reer cin CbatcrDc's
SBoitgunD i:ic[)t mjremijorer oDeriiK|cr feon roirD, Dcr roirD rocDer fid) felhfcn nod) anDcrc berrit*
gen. •JScmctiuadunfaplidjirnlcfenBorfomf/ unDDerrccbtcnSOeigbeirmangelr Dcrbitte roii[icb/ Dem Dei' im 03Iaubcn bittct lac. 1, r . UnD ob ibm ttnai 511 tinev Sett nicbt gegeben
rcurDe/fo roirD crd jur anDcrnSw ©oiinenffatevFenncn/ toannenu Denfdben ©tanDfomnu, roc*
ton Die 9f cDc iff.
-SManbat Dic^uliiicoe^icocl unD jroar Die j4fle Edition oorflcbgcnormncn, tijHicb rceilfic fsfcj
reid) oonParajiclcn (anrocifungcn) iff. 3reWcntf, roal man gcglaubt/ Da§ (u Die rocmgffc&rucffcbiet
in fid) balte, iwil Dcr ©as fieben blcibt. S5:c33cfd)u[Digung, Dag man fein figcnciS Drunter gemenget,
unDiiid^tbcplliitberiUcberfetjuitg geblicbcn fcty acbtctmannicbtrocrtb SuroiDerfprccbcn, ftc'ligt
»cr Siugen, unD iwr unfern SJrucf gcgen Die befagte Edition bait, Der roi: D rlnDen Dag man nicbt aUcin
Dabeo geblicbcn/ fonDern tatht alt cm bunDcrt Sjrucf fcblcr ocibcffcrt bat /roefcbeS le^te'man njd)t ei im
n«t,jencr2lrbcit juMDcfo/fonDciT. nan icmanD f.nDcn folte. Dag roieDcr unfer QlSrffcn/ sucb 35ruci«
febfer em.ncfcblicbci? fmD, Dag rf ur.S crganafhfev/rcie anDcm 9);enfcr)en.
^anbataudj^ine^rtlariiusciiDarubcrgcmacbti-pojumanfomobtgrcBbot gebabt bdtte, aia
anDereCO.'enfcben/crfHid) Dflrutri/ meilDurd) Dic@cbri|Tt--2innjcifungentic1mabl cm gyrucb Den an^
Dcrn eiffdret im geiftlid)eii @iim. 3">eiten!i/n>cil man Dcrfiebertift/ Dafi nxr Dic(gcl))!(trcnmit
cinem aufricbtigcn .£evft,n liefet/bty Dcrn crflaretDcr Jbeilige ©eift im£crfccn femen rccbten^in bfi;m
lefen felbfU uubwie cin j.Der glaubigcr folcbed in fid) felbcr* in6 befotlberc trfdbret/ fo glauctt man gt«
toi§DagDie 3ciir:abcf»x>orineiiDiegan5egvDett)irD»olli£rt«Jttrtusbc6^)£rr 2f£fu ]
Preface to the Sauer Bible.
\i
Preface. 39
are requisite for their eternal salvation. And he who will be
a doer of the Word, and riot merely a reader or hearer, will
deceive neither himself nor another when anything incompre-
hensible appears in the reading. If any of you lack wisdom,
let him ask of God, that giveth to all men liberally, James
i, 5. And if somewhat be not granted for a season he will at
some other time discern it as clear as the sun, when he arrives
at the same condition wherein it is written.
"We have taken the Halle Bible, in fact the thirty-fourth
edition.
" Firstly, because it is very rich in parallels.
" Secondly, because it is believed that it contains the fewest
misprints, as the type is kept standing.
"The accusation that one has mixed his own with it, and
has not followed Luther's translation, is regarded as unworthy
of contradiction. It now lies before our eyes, and whoever
compares our print with the aforesaid edition will find that we
have not only adhered to it, but have corrected more than a
hundred misprints. The latter is not mentioned as a censure,
but that in case anyone should find that, without our know-
ledge, errors have again crept in, it has happened unto us
as unto other men.
' ' Moreover, no explanations have been made, although we
were as much at liberty to do so as other people.
"Firstly. — By means of Scripture parallelisms one phrase
frequently interprets another in the spiritual sense.
" Secondly.— Because we are assured that whosoever reads
the Scriptures with an upright heart, to him the Holy Spirit
reveals within the heart the true meaning at the reading itself,
and as every believer undergoes such an experience in himself
individually, so one believes assuredly that the time nears when
the whole earth shall be full of the knowledge of the Lord
(Isaiah xi, 9), and there shall be no need that brother teach
brother and admonish him to know the Lord (Jer. xxxi, 34).
But they shall all be taught of God, both small and great,
when He shall pour out His Spirit on all flesh, that sons and
daughters prophesy, young men see visions and the old men
dream dreams, and His Spirit shall flow upon His servants and
40 The German Sectarians of Pennsylvania.
handmaids (Joel ii, 28-32). So will He himself make clear
His meaning, and show His might, yea verily, be the Word
itself.
" For this join in supplication, whosoever can pray.
' ' Come quickly, Lord Jesus. ' '
N examination of the Sauer Bible
shows that while with a single ex-
ception (Job xixv, 25, 26, 27) he may
have confined himself to the Halle text
in the Bible proper, he certainly de-
parted widely from the accepted version in his appendix to
the Apocrypha of the Old Testament. Here he used the
Berleburg text, which differs from the Luther version mainly
in the fact that in the seventh chapter of IV Ezra, follow-
ing verse 35, there is introduced a quantity of matter which
that version states is "A certain Arabic Translation to be
found only recorded in England, etc." This pericope relates
to the seven degrees of humiliation and glorification.
We will here digress to explain more fully the point at
issue about the Book of Esdras :
Catholic theologians call this book the Fourth of Esdras,
because they reckon the canonical books of Ezra and Nehemiah
the First and Second of Esdras, Esdras being merely the Greek
for Ezra. The First apocryphal book of Esdras they therefore
call the Third, and what Protestants call the Second they call
the Fourth.
Now, the apocryphal First of Esdras has very little original
matter, being largely composed of extracts from Chronicles,
Ezra and Nehemiah ; only the third and fourth chapters and
the first six verses of the fifth are new. When , therefore, we
speak without qualification of the Book of Esdras, we may
fairly be taken to mean the famous apocn-phal Apocalypse,
written in Greek by an unknown writer about the time of the
Christian era. The original Greek is lost, and the book has
come down to us in Latin, Syriac, Armenian, Ethiopic and
Arabic translations. Now, right in the middle of the book
The Fourth of Esdras. 41
there is a long passage about heaven and hell, which must
have been in the original Greek, because it is found in all four
of the Oriental versions just named, and was anciently quoted
in Latin. But from the invention of printing to the year 1875
it was not found in any Latin manuscript. Consequently as
the Catholic and other European versions of it were always
based on the Latin, they persistently omitted this passage, in
spite of the fact that it was quoted by the Fathers from the
fourth century onwards.
At last a Cambridge librarian, named Bensly, found the
missing passage in a Latin manuscript of the ninth century at
the famous cathedral city of Amiens, and published it at his
own University in 1875. Soon after this the scholars of the
English Church, in a new edition of the Apocrypha, published
the fragment in its right place in the text, having to wedge in
seventy new verses into the seventh chapter in order to do so.
Finally, in 1895, when the Revised Version of the Apocrypha
came out, the seventy verses were there too. It is not gener-
ally known that the Anglo-American Revised Version took
twenty-five years to complete. Begun in 1870, the New Tes-
tament appeared in 1881, making a great sensation ; the Old
Testament fell flat in 1885, and the Apocrypha still flatter in
1895-
Now the same fragment which we have seen thus reinstated
by the scholars of the nineteenth century as a literary matter
of course, without opposition, was printed by the German Dis-
senters in their version of the Scriptures published at Berleburg
in Westphalia in the year 1726. From this version it was
faithfully copied by Christopher Sauer in his Germantowu
Bible, and he also stated that it was found in an Arabic manu-
script in London. We have already seen that even then it
existed in Syriac, Armenian and Ethiopic, as well as in Arabic
and in Latin too, if people had only known where to look for
the manuscript. So small, however, was the diffusion of sacred
learning in the eighteenth century that some theologians
attacked the honest Germans for printing the whole of this
ancient Apocalypse of Esdras. (Readers must remember that
all Apocrypha, that is, uncanonical writings, are not Apoca-
42 The German Sectarians of Pennsylvania.
lypses ; neither are all Apocalypses among the Apocrypha.
But the Book of Esdras is both an Apocryphon and an Apoca-
lypse. )
It was this departure which again aroused the ire of the
Lutheran and Reformed pastors, and made the corrected
title-page a necessity. At the same time this feature in-
creased the popularity of the new Bible among the Sec-
tarians, many of whom attached considerable mystical
import to the Berleburg text and the supposed interpolation.
It was not alone to the above noted variations from the
Halle text that umbrage was taken by the various clergy,
but also to the Appendix known as Kurtzer Begriff (Brief
Compend). Here Sauer and his associate (now thought to
have been Johannes Hildebrand) who composed it, had full
sway in ventilating their opinion. This called down upon
them numerous anathemas from the German clergy within
the Province. One of these peculiar sermons has come
down to us. It was preached by Balthasar Hoffman, a
Schwenkfelder, and has been preserved in a manuscript
volume of his writings compiled by his son Christopher
Hoffman :
Theologische Bezeugung, iiber Matt. 24., 25. Wo sinte-
mal im neiten Bibel Druck in Germantown iiber diese worte
zu ende des Bucks ein Bedenketi 7nit eingeruckt. Solches
den Theologischen Sinn des Herrn Christi gar nicht enthdll}
und nach der Mystica sick auch nicht wohl fiigen will. Und
von dieser Bibel auch einige Exemplaria unter uns Syne
gekaufft zvorden, also habe bedacht es gcbiihre mir den sinn
hier iiber wie ich ih?i nach der Christlichen Theologie ansehe
zu Offenbahren. Doch also dass ich daniit den Author des
erwahnten Bedenkefis iiber diesen vers nicht wiederlege.^
Christopher Sauer, it is true, in his advertisements gives
31 Predigten von Balthaser Hoffman, gesammelt und zusammen getra-
gen von Christoph Hoffman, MDCCXCV. Volume in collection of Hon.
Samuel W. Pennypacker, Philadelphia.
Appendix to Suiter's Bible.
43
enffias
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riiuiflcii.
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fiber Ptoiomzus "Philarttlpuns, tin |)COb»
nifober £6mg con ten ©cbrijfteii flebirct/ tt>o*
rinncn QiOt Sfcincn -iijillcu an ffca« 3ut>itdje
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44 The German Sectarians of Pennsylvania.
his patrons the option of having their Bibles bound with or
without this debatable matter, but the writer has never been
able to find one that lacked it. In the subsequent editions
of 1763 and 1776, while the Apocryphal matter was con-
tinued, the " Brief Compend," which had given rise to so
much censure, appears to have been left out.
As to the typographical part of the first edition, too much
credit cannot be given to all the parties who were con-
cerned in its publication. An examination of one of the
copies will show the use of several different fonts of type
both in capitals and body type. The paper is of a good
quality of domestic rag-paper. Here a difference will oc-
casionally be noticed showing that the paper did not all
come from the same maker.
The press work of all the copies examined by the writer
was uniformly good, the impression sharp and clear, the
type clean, the ink properly distributed, and the register
perfect, while the text is remarkably free from misprints
or typographical errors, thus showing a high order of proof-
reading and supervision. From the signature imprints it
would appear that four pages were printed at a time, the
size of the type page being 9x6^ inches.
All imperfect sheets were evidently destroyed, great care
being taken to make every book a perfect copy. There is
a tradition that one out of every ten was spoiled or had to
be thrown out for some reason or another.35
The superficial statement has also been made by some
too enthusiastic writers, that even the type with which the
first Sauer Bible was printed was a domestic product made
by the ingenious Sauer, and that the punches rather than
the type were sent over by Dr. Ehreufried Luther, without,
however, stating the authority upon which their claims are
based. One soi-disant historian has even gone so far as to
35 This tradition is substantiated by a note at the bottom of the specimen
type sheet issued by the German printer. Vide volume i, p. 349.
First Type Cast in America. 45
publish a picture of au old blacksmith's anvil, with the
inscription, "Anvil on which matrices were forged for the
type of the Saur Bible of 1743." This assertion is an
unwarranted misstatement, independently of the fact that
the delicate copper matrices for casting type are not forged
on a blacksmith's anvil with a sledge-hammer.
As a matter of fact and in the interest of historical truth
and accuracy, the writer will state that neither the elder
Christopher Sauer nor his son ever cast a single piece of
type. The first and second editions of the Sauer Bible
were printed entirely with imported German type, as was
also the greater part of the third edition, if not all. It is
only toward the latter part of the New Testament of the 1 776
edition that evidences of the occasional use of American
type appear. The first attempt to cast type in Germantown
was made about the year 1772 or 1773, and was evidently
a venture of the sons of the second Christopher, in which
enterprise Alexander Mack was also interested.
The proof of this statement is furnished by Alexander
Mack himself, who composed a poem upon the occasion, —
Reim-Gedicht vor die Liebe Jug end. This consisted of no
less than one hundred stanzas, and it was set up with new type
and published as No. 12, Vol. II, Geistliches Magazicn.
At the close he states : " Gedruckt mit der ersten Schrift die
jemals in America gegossen worden (Printed with the first
type ever cast in America)." A copy of this issue is in the
library of the writer.
Two months after the first edition of Sauer's Bible was
finished (October, 1743), Benjamin Franklin sent the Ger-
mantown printer a lot of English type for trial. Sauer's
English printing does not appear to have been successful
at that time, as we know of no English imprint of his press
prior to 1749, when he issued an edition of Thomas a
Kempis.
Sauer continued to buy his paper from Franklin, and, as
46 The German Sectarians of Pennsylvania.
&t*
ic<l
>tSbc.
{Ke^SeMd^r uor tie lie&e Suaenfr/
SHelooie. Wo iff 3&|as mein tferfengenl
^ nter f$&nje?r wewfdjen* ^omr Dec ^ngelganje fc^aar#
f $ Rhftwn.SflwcitfSS* S83eid)en, eljwiun&be&Unett/
tKufiH* fanem ttebjfen @otjn» tfau& uni> fteru
«ft <#> <^> ^ 50> <^> ^X5i <#> &><&> UK \&> <0i *9i *&'•&) e[^e unge&unt>ene33tbcln &egef)ren,u.
citD0tt
SEpbrata wobnen, Die t&nnep gegen i&re iQuttfung unD
Salting DeS&brigen Dafclbjl cine ge&im&ene ober unge*
bimbene 5M6el fmben, unb tie ni(bj Praenummerirt &as
fe«n,t)U?c>nnc!t au$ Dflfel&ft fin&en, unb betfeflen lie, n>ie
fa jtc roptJen ge6unben baben, ober ftnDen febon ge&unbene
fcen!$3smuel £tferltn. ©on&ortm foBenaucJ)' inbie
neiieStabjgebracftttBerbenan $p. Kie0crDo<5r, Med.
shiionctfrer. Sftac&ber crfiert ©elegen&eit mirD man
aaft gebunbene in Ste2)orc? fin&en, too ji< Prsnum-
merirt. tinb itjre Ouittung empfangen 5a6m.
" The printer gives notice that he finds there are but
few who desire unbound Bibles, and that he cannot have so
many bound, nor as rapidly as they are demanded of him,
though he would like to see every one satisfied. Those
who do not live far from Ephrata can procure their Bibles
bound or unbound, by presenting their receipts and a pay-
ment of the balance. And such as have not subscribed
can also find them there, and order them bound as they
desire, or get them already bound of Samuel Eckerlin.
" From thence the new city will also be supplied by
H. Rieger, Doct. Med., in Lancaster.
"At the first opportunity bound Bibles will also be sent
to New York for such as have subscribed and have their
receipts."
From the above we are led to infer that either the whole
edition, or at least the greater part of the sheets, was at
50 The German Sectarians of Pennsylvania.
Ephrata and was bound there. Now, the question arises,
in view of this advertisement and the finding of the peculiar
watermark of the Brotherhood upon some of the sheets>
were any of the sheets printed at Ephrata ? and if so, was
it not the Appendix, which is in different type from the
rest of the text ?
Then, again, how did it happen that the edition, or so
large a portion of it, came to the Ephrata bindery ? We
know that it consisted of no less than twelve hundred
copies. Each set of sheets weighed about five pounds,
making a total in round numbers of six thousand pounds,
or about 60 cwt. of freight. The means of transportation
were then very crude and limited to the lumbering four-
wheeled box wagon, which was the forerunner of the
Conestoga wagon. The roads were primitive, mere dirt
lanes, without bridges over streams or rivers. To move
so great a quantity of paper back and forth without in-
jury, be it either printed or blank, was a task of no mean
magnitude.
As Lancaster county was the chief stronghold of the
Separatists, so the largest demand for the new Bible nat-
urally came from that center. Johann Friedrich Rieger,
who was appointed the agent at Lancaster city, did a
thriving business, and so great was the demand for a time
for finished copies, that it exceeded the supply as well as
the capacity of the Ephrata bindery. Sauer, to help Rieger
out of the difficulty, returned a number of bound Bibles to
Lancaster and inserted the following notice in his paper, of
February 16, 1744:
" Because they at Ephrata cannot bind so many Bibles as
are ordered from Herr Rieger at Lancaster, so we give notice
that bound volumes will be sent thither immediately."
Two months later (April 16, 1744) another notice informs
the puplic that the supply was now equal to the demand :
" At Herr Jacob Friedrich Rieger's in the new city of
Interpolation in the Book of Job. 51
" Lancaster there are now to be had Bibles in different
"bindings and prices."
An agency for the sale of these Bibles was also opened in
New York and in the Jerseys. The former was in charge
of one Jacob Bember, and after his death was continued by
his widow.
The continued attacks by Muhlenberg and other clergy-
men upon the orthodoxy of the new American Bible, now
since the correction of the title-page, were based upon the
introduction of the Berleburg text in the nineteenth chapter
of the Book of Job, and upon the Brief Compend at the end
24* ^ctneweiferncngriffefmtf bUQf tmb gum
tiwgen geDddjftiif? in rinen fettgeoouen tomhrn I
*f. $a i$ mih t>a§ mm &Idfcr febtf.j.tjnt>
er tt&t) ttt k$ti iibit Oen jlaub (1$ aafmadm :
JRuMU. enoitt) mi% fymafy au§ tertc&ca eafernKffm.
x6. UnD nad)&eni id) twrDe craxjcfan/ fo mtt>m
fctefe fcinae af$ef est feptt# tint) ify n?crD< in mmtm
(Sut&tt) Unbmer&t barna$ mit-Mclcr mtuut fyrcf um>
gtbm MtUiij vnhmtbt in metnem jlsifd; ©£>« fct>eir.
27. ©enfelbenroerDeid) *>or mid) fc5auen;
tnt'uu augen tt>evt>en e$ fe&en> unt> nicfrt was f rent"
£e&$0?eine nisren fmb serjebwt in mcmim fcfyoofc
(£u$.)SenfeU>en»er&e34> wttftifah vmb mciuc auacti
nxtbeti if)ti fctjainn, urft fcin f«mD«r 3R«nc nicren finD
»ewf)ret in nuinem fc&oog.
as. Jennifer fprec^et: ^tett>oflentt>irir;nwr*
fofgsnf tint) dnefad)c$u i(>m ftnben ?
z% ^uvdj&t end) sor &em fcbroevtJr: Ocrtn Da3
f$n>ei$t if! Der im ubcr bic mnjcf f)ttf cuf Dag tfyr
wijfet/ Da^ein cjeric&t f$fisilviGt
©on
D. Maxtin ISutfrk
ma
3eec3 Qftpifefe furgm
iiumariem
paralielcrt,
WHiftiiJ&ififfiJMftfop Cbriffepfr Atour/' * 7*5>
Title-page of the First Separate Edition of the New Testament
Printed in America in a European Languase.
Preface to New Testament. 65
inents which were sent over to America for distribution by
the clergy. The title of this book was also rubricated
similar to the Bible.
The following curious preface followed the title, and,
judging from the appended initials, was evidently the
printer's own composition :
r^/» *»»» *V** *•**?*» •■***» ***** **•»*» •***» **B*** «*t>n» ••>• »^» ^sr- «t oDik fonbtrba[)rtS(8fil ling unbSBor*
fcfjung ©Dne« ifls gtfcMtn; bag iUi*
tbmiebieS&ucJjerbcSSlljjn linb Sieiun
£eflamtnt$ in unfcre X«iiifcb« Spracije
fibtrfc^t fjat, n>Pbiud)t)cr2Bin«®£me*
dnmtf; ju unfeniL35«flen Dcnniitelfl bec
Sntrfmnen, in s>iel laiifenb inafyltau*
fcnD St/icf m finb aufgckeitci nwben untet- bit mtnfttta
in Dicfcr gegennjartig SBoltfreidjcn 2Mt.
€£ionuntDannaii(f)in biefcm SBtlfsX&til bag Jftcnc
£t|UmcniapaneinS:eutfdjcr<5pra(f)e jutn erflcn maljC
IjerauS, jum Ditnjl unb ©ebrauct) cor Sinbti unb £w
warfiftnc; bamitfjeo gufiviflige Scelen an bcimi bertrli*
tfceimbrcnunbSeugnijj'cn erg&sen, crfreucn unb (SDtt
Dcbmlidjen mbgen; unb m glcicp a.ntfc ben nityoffe tiw
Aigfeit feine (gntfcfjiilblgung ()aBt&«&»
sen. 3{r nun tines Sftenfc&en teliament un\) i&Wi fe0n
folder Sin uii&SDBic6tigf«it, fcajl ei ni$t nurju c$)wr
3« it foil befant gemaii}t, fonbern auo) gcfjaUen art! ee&r
iogen n>ert>en/-fo ill genifflitt bcr^tf:@£gft&acj|
gauge menfctU4>€ ©tfc&tai&i, ber burty baj-tott^«
Ixitditigetun'&wrfiegeU ifl. taufenb, ja unnu£fpr«eit^
tnablnt^licb> unb n>id)tigcr, in Slnfefomg bcr«rffcft
©nter unb(gr6H)«W/ becen/Diibaglauoifl m&J&sw
©Oiu*»crtm. „ ^ , „ „
Dtcetoigcgurige ©Ottfegwfjui^fr^Baii ftyteit
f (in ©tfefy 3unb, SSiaen unb tejlauunc f wffifa » tw»
Ice, i«r ft«n, fein balb mt cr mt$i\$ «s fctt Id &ft
new gotVVrcpf «lfl> W* 5Ww«.
Preface to Testament Printed at Germantown, 1745.
66 The German Sectarians of Pennsylvania.
" It has not happened without God's singular direction and
providence that Luther translated the books of the Old and
New Testaments into our German tongue ; whereby God's
wills unto us, given for our benefit, are by means of the art of
printing, in many thousand times thousand copies, distributed
among the peoples in this well populated world. It also
happens that in this hemisphere the New Testament is now
issued separately in the German tongue for the first time for
the use of children and adults, so that willing souls ma)- enjoy
and find delight in the glorious teachings and testimonies and
glorify God. And concerning the dissolute, may it be the
means, when opportunity offers, of causing the testimony to
enter into their souls in judgment, so they may have do excuse
either in time or eternity.
" Now if a man's testament and will is of such importance
and kind, that it is not alone to be published at the right time,
but is also to be kept and executed, certainly the will of God
toward the whole human race, certified and sealed by the death
of Christ, is a thousand, yea inexpressible times more impor-
tant and useful in view of the everlasting riches and inheritance
to such as believe and become children of God.
' ' May the ever loving God bless his work and write his laws,
covenant, desires and testaments firmly in many, j-ea, in all
hearts, and quickly, as he hath promised for His glory, praise
and honor. — Amen. C. S."
By a reference to the notice published by the printer in
January, 1764, previously quoted, it will be seen that the
same lethargy which manifested itself in the demand for
the quarto Bible also applied to the new edition of the Tes-
tament, wherein he states that there are at least 1200 copies
on hand, and this out of an edition variously estimated to
have been from twelve to fifteen hundred.
Christopher Sauer the younger, who succeeded his father
as a printer and published the second and third editions of
the Germantown Bible, was a bookbinder by trade, and
became a prominent figure in the original Dunker congre-
gation at Germantown. He was baptized when only sixteen
Christopher Satcer the Second. 67
years of age (February 24, 1737), and ten years later (May,
1747) he was made a deacon. On June 7, 1748, both he
and Alexander Mack, who had left the Zionitic Brother-
hood, were ordained as Elders (on probation). Five years
later (June 10, 1753) both men were fully inducted into
iMfrt^,^ <£i
Autographs of Christopher Sauer (2d) and Wife Catharina.
office by the laying on of hands. An interesting incident
in the career of both of these men was that each performed
the marriage ceremony for the other.
Alexander Mack (Theophilus, Brother Tirnotheus of the
Ephrata Community) it appears overcame his profession of
celibacy, discarded the tonsure, recanted his Zionitic vows,
and fell a victim to the charms of Elizabeth Neiss in 1749,
Elder Sauer officiating. Two years later Mack performed
the same office for him when the Oermantown printer
espoused Catharina Sharpnack.
Elder Sauer died August 26, 1784, poor and among
strangers. His wife had died during the Revolutionary
war ; now his family was scattered, his estate and prop-
erty confiscated and sold,*" and his last days were passed,
40 By a strange coincidence, during the American Revolution, when
Christopher Sauer, the son of the pioneer printer, was arrested by the
patriot forces as a spy and traitor, he appealed for intercession and mercy
to Gen. Peter Muhlenberg, a son of the very man whom both he and his
father had so persistently maligned in their paper and almanac. The
appeal was not in vain. Gen. Muhlenberg magnanimously presented his
petition to Washington and interceded for him ; thus the misguided
printer's life was saved. His property, however, was confiscated and he
68
The German Sectarians of Pennsylvania.
an object of charity, in a little hovel over the spring-
house of Conrad Stamu at Methacton, his only attendant
being his faithful daughter Catharine. In contrast to this
dark picture we have several of his children enjoying upon
foreign shores the reward of their treason to their native
land.41
A brazen tablet has lately been erected in the old Dunker
sanctuary at Germantown — Beggarstown no longer, but now
lUUWIiJUW6
Dunker Church and Parsonage, Germantown.
a part of the great metropolis of the Keystone State — to the
memory of both the Sauers, father and son. This memorial
was unveiled with much ceremony upon the first day of Jan-
uary, 1899, and forms a fitting monumental record to the
memory of the two men who were instrumental in printing
the first German Bibles and Testaments in America.
was released on parole, conditioned that he would not return to German-
town until after the departure of the enemy. Two of his sons left with
the British and went to England to reap the reward of their treason. All
of the Muhlenbergs were patriots and prominent in the establishment of
the American Republic.
41 Christopher Sauer (3d) was then King's printer and deputy post-
master general for Nova Scotia. Peter Sauer, another son, held some
position in the West Indies. Both were so-called loyalist refugees.
CHAPTER II.
MAGISTER JOHANNES HILPEBRAND.
V
lROMinent among the
members of the Ephrata
Brotherhood who so-
journed at Germantown during
the printing of the Saner Bible
and took an active part in the
work was Johannes Hilde-
brand, father-in-law of Valen-
tine Mack, who, it will be recol-
lected, was the most prominent
man among the secular con-
oreg-ation or householders at
o o
Ephrata. In addition to being a fluent preacher and active
exhorter, he was an adept in Jacob Boehme's theosophy, as
may be seen by a reference to his works here enumerated.
As a delegate to the Pennsylvania Synods he upheld the
superiority of virgin life. How he with his associates
withdrew from the third conference has already been
narrated.
When the dispute with the Moravians was at its height,
he not only took up his pen and wrote several pamphlets
against the Zinzendorf party, but also supervised the print-
ing of several polemical essays by members of the Zionitic
69
jo The German Sectarians of Pennsylvania.
Brotherhood, wherein was championed the cause, policy
and discipline of the institution on the Cocalico, and the
course and teachings were denounced of the new religious
propaganda in the Province which had established itself
at Bethlehem.
From the notices in the Ephrata records it appears that
these various polemical tractates were prepared by order of,
or at the request of, Beissel, and were not all the work of
Johannes Hildebrand, as has been erroneously stated :
"He [Beissel] summoned a Brother [Jaebez, Rev. Peter
Miller] 41 and commanded him to compose a writing, and to
sharply rebuke these people because of their disorderly lives
and carnal passion for making proselytes. The Brother soon
had it finished and brought him a sketch, which he sanctioned ;
but observed that he might have been more severe ; the Brother
accordingly added more salt.
' ' The Brother Prior embraced this occasion to free himself
again, because he had too freely communicated with them, and
added a supplement not less biting. But that was not all, for
a housefather, by the name of Hildebrand, brought still another
supplement, in which he laboriously proved that the married
state originated in the fall of man." (C/iron. Eph., p. 129.)
These anti-Moravian pamphlets are now excessively rare :
the reproductions of our title-pages are from the copies in
possession of the Pennsylvania Historical Society, unless
otherwise noted. Two of them were advertised by Sauer
in the April and September (1743) issues of his newspaper
as printed and sold by him at \\d. and 6d. respectively.
This fact, taken together with the printer's refusal to print
any controversial matter for the Moravians, shows that the
Germantown printer was still more or less in accord with
the Ephrata institution, notwithstanding the rupture with
Beissel, and that his wife was now sub-prioress in the Con-
41 The style and temperate argument of the pamphlet would appear to
verify this tradition.
Anti-Moravian Tractates. 71
vent of Kedar. The title-pages of these curious tractates
are :
Mistisckes \ und | Kirchliches \ Zeuchniisz \ Dcr Bruder-
schaft I In \ Zion^ Von den ivichtigsten Pnncten des | Christ-
enthums \ Nebst einem Anhang \ darinncn dieselbe iJir un-
partheyisches | Bcdcnckcn an Tag gib t von dem Bekehrungs-
| Werck der sogcnanlen Herrenhutischcn | Gem cine in
Pcnnsylvanien, und \ warutn man ihnen keine Kir- | c/ic
zustclien konne. \ Germantown, Gcdruckt und zu finden bey
C. Saur, 1 J 43.
[Translation. — Mystical and Churchly Testimony of the
Brotherhood in Zion, about the most important points in
Christianity. Together with an appendix wherein the above
give their impartial consideration unto the light of day
concerning the Missionary work of the so-called Moravian
congregation in Pennsylvania, and why we cannot permit
them the use of a church. Germantown : Printed and to
be found at Christopher Sauer, 1743.]
Ein I Kurtzer Bericht \ Von den C/rsacken, wamm die
Gemei?i- \ schafft in Ephrata sich mit dem Graffen Zinzen-
| dorffund sei fieri Leuten eingelassen : | Und \ wie sich cine
so grosse Ungleichheit \ im Ausgang der Sachen auf | bey-
den Sei ten befunden.
[Translation. — A short account of the causes why the
community at Ephrata negotiated with Count Zinzendorf
and his people. And how at the end there existed so great
differences upon both sides. ]
Schrifftmassiges \ Zeuchniiss \ Von dem \ Himmlischen
und ' Jungfraulichen \ Gebahrungs-Werck, | Wie es an dem
ersten Adam ist mit \ Fleisch zugesc/ilossen, aber an dem
zweyten \ Adam bey seiner Creutzigung durch \ einen Speer
wiederum ge- \ bffnet worden. \ Entgegeri gesetzt | Dem
gantz ungegriindeten Vorgeben \ der Herrenhuthischcn
Gemeine von ei- \ nem heiligen E/iestand, daraus Sie \ das
Ebenbild Gottes aus-zugebd/iren vorgeben. \ Ans LicJit ge-
72
The German Scctaricuis of Pennsylvania.
MlsriSCUES
mtb
iit(f)M)t§
©er 23nfterfcl)f£
Bctencfen arc &ag gibe t>en Dew ^efdjrunge-
"3£mf fctt fegcnantm ^ctrm^trnfeben
tsarum man ibnen frine £rr*
$c jiifte&cn Fi5nn«.
otm-tutoiDn/iMJcucff unt> ia ffiSm 6q) €.6auri 1 7+ j
Testimony against the Moravians Prepared by Brother Jaebez
at the Request of Beissel.
Original in Historical Society of Pennsylvania.
Eckerlin's Apology. 73
Sutler %tic&t
tort >cit Urfacfjctt/ roarum tfc ©emcfn*
Ictafft tn Ephrara fid) mtt Dem ©l'flffctt Zinzcrf
dorff unD fetnen £euten cinflclaffcn : UnD
frie ftfyim fo groffe Ungleicftbat
m -^uSgang o& ©act^n auf
>?tn fan dor erft fo Diet $g*it t SSJeflen erne fb
' grolfe getftlicfoe ScufKfettfyeit t>on fotfitloi
3tooel4 &0«ti mji«mg $x$t
«Uf>r oebaUcn; ficft aafami&Beife mit2Rtnf$en t^tta
jtitof&o.
3Jf£tutit$S53Sucr&iet&ett urtfe 58oi'$e&flt Buftt £entm
tm gan«n^?M^fannt gema^ «nt) sen alien Par*
thcyeh sinjije j&$tffi*a"$utMnftr§mijferf ttutben, ims
Baa) Sin ein*r gci|i{t^ei,Conferejit2fj^ raii einsij&tiJ
m unttwbtn, »« 1»m ikBH famj tumn titltii Ufa*
rtmdtn gbju&elffen, auf ba£ unfftuMgc $er($enburt&
fbUfc JBttuurr nng mcfct-gattfj mogtttt buiga-ifm toa*
bcn^^^M fj»lcf>e3«tn aroffeS wiffefjen secur^t'e^ef;
fty0^ni«i^i:,nf^engcfoiHQ«nai&en/ bmtnM ranfcj«
©jrc &Dtt<^ Onbemc nun ftlefcs ad^wr 41ft* torn,
flMbj^iK&&ffbi8 fc8ftbU$&$4|u -eutfifcUiben war*
Prior Onesimus' anti-Moravian Tractate.
Original in Historical Society of Pennsylvania.
74 The German Sectarians of Pennsylvania.
geben durch \ Johati7ies Hildebrand, \ Einem Mitglied der
Gemeine Jesu Christ | in Ephraia Hausvdterliche Seite.
[Translation. — Scriptural Testimony of the heavenly and
virginal work of Creation, how it was closed in the flesh
with the first Adam, but with the crucifixion of the second
Adam was opened again with a spear. Set forth against
the entirely unfounded claims of the Moravian congregation
of a divine matrimony, out of which they claim to create an
image of God. Given unto the Light, by Johannes Hilde-
brand, a member of the Congregation of Jesus Christ, in
Ephrata secular part. ]
Unparthenischcs | Bedencken | Ueber das Bekehmngs-
VVerck der | Herrenhntischen Gemeine \ In Pennsylvanien.
[ Translation. — Impartial consideration over the mission-
ary work of the Moravian Congregation in Pennsylvania.]
All of the above pamphlets were reprinted in Germany by
Fresenius in his Nachrichten von Herrnhutische Saclien,
and were used as an argument against the Moravian
Brethren.
At the Synod held toward the close of the year, March
n-22, 1742-3, the Moravians sent a missive to Johann
Hildebrand refuting in the strongest terms the charges of
the Ephrata people. This was also printed at the German-
town printing office and bore the title —
Ein Schreiben | der Herrnhutischen Gemeine \ aus Hirer
Conferentz. \ an Mstr. Johann Hildebrand \ in Ephrata.
[Translation. — A missive of the Moravian Congregation,
from their Conference to Magister Johann Hildebrand in
Ephrata.]
It was signed by Henry Antes and a number of others,
and was full of invective and denunciation of the " Rabble
in Zion" denouncing them as " tools of the Devil, and mon-
strous abortions in the eye of the Lord," etc. This printed
missive was met by another from Johann Hildebrand. It
was also an issue of the Saner press :
I
HildebrancP s Testimony. 75
@<&rtfftotdfiiac*
SMmmfifdjcn unt> Suncjfvfittttcfjett
SBic e£ an sent erftett 9(&akt tft mil
gleifd) jugefc&loljeny aber an Dem jweptctt
3t>4m bep feiner Creuf^rcjung bind)
ctnen @p«r ane&emttT,gc*
dffnet to&r&n*
©ttgegen gefep
£)em gone tm$egrunfcetctt 25or<]|el>nt
^«tent)utbti3)cn (Efemgtne tjoti efr
turn jjetfigen (Efceftantv tKUtfug @fe
fca$ £be»bilt> GJnjft
ttt Ephrara £au$&dfCi:lH$tf ©flfc*
Appendix to Hildebrand's Testimony.
Original in Pennypacker Collection.
76 The German Sectarians of Pennsylvania.
!np«t(k9tf($fS-
e&entfcn
ttcfot t>a$ 'Befeljnmg^SBcrcf &et
ierren&urtfcben Sememe
3»n PertttfohJdtrien.
^&gU&^m
XljiBtimb Batibti, imb ob maft^^ttts. iml
SRecl)t ba$ C&fttferti&um ffenne aufcbreibtn ; '$cn
iia^AWJnatt Jtcb in «Die ©a.cb? binem gelaflctf, i>al
ipch^dF §kn>«:& biefcf ^mR&h fo fd;lecW fo via
t&inffo ©ii)rto Jtmb e# wK (5(£>tr and eHtfn (Buter. eufttrtct gt*
fimbtn, baf fflB&fl«tf ju begea
ben, ©aim marc fra m&rbe in @treitigftiun tmlafart
mil tintr ©ac&e, btf$t<&l fo »itf n>crt& ift, ba£ crati
b&> Gfcmtitb babeo atrftalte, fttittn rutin Die gtrmgf «
l|tf<$«nDorfommen, baburcb etma bei 9>amt $}Dtft0
rewifttt&arlicfct, obcr baS ^il be* SMbtftn frffobtrf
ittafeflpu
SJJan IftbsflteDerfabtrt, baf iff imfmt Saaenfttoe
©tu{ bit btifc an SlinbijtU ttftb^Uirtcrrf
fanb fticrtroifoL £44(1 b©$ murcb Dic^otte
von 3t$rt unb cinera i£p£>rdtanei?
geaen bie ©erneine ber Q5ruber in 25et£>lc|>cro
{eraus gegeben tuorben/ burd) gefefen baben:
21>ir f?aben Darinncn beutu'c!) gefefjen/ Dafj tfyr eud)
erjlltcb jur Ungebubr angemafet em Urtfjeif ju fd(*
kn ubcr befagte ©erneine/ unb ifyr bas TRtd)t tint?
5lM)eab$ufprecben/tt>e(cl?e$ ilmenaber Docb Asm
utte/ bcr 05em«'tte (Settee tm <3tift/ fefcert
»or cincm 3af)r cin^effanDen tvortert/ unb jtdj
biffter&or unfer atter 2Jugcn genugfam betviefen
$af.
Sum anberti/ fjaben nrir tvaftrgenommen, bag
i^r eon 3io« unb *£pbr4t<*/in eurer Jdffet'fc&riff*
cucb fllle erfmnu'djcSfculjegegeben foabet, ba mi
it)x gebdrct baben ttollet/ son unferm Q5ruber &u«
fcewicj unb anbern Q5iubern, ttyiti HWitf) $u
wrbreljen/ tbtilt abeu in ctner foldjen Conexioii
s>orjurragen/ ate t& nimmermebr iwgeFommenj
urn batmr un&otftcjjf igcQemutber juPrsocupiren,
unb be6'«£e0(aribe$ ©efc&djftc bat in biefer 93ru#
Da £dnben iff/ m (inDern/ ob«r bo$ ju berun*
2Ba«
Missive of the Moravian Conference to Johannes Hildebrand.
78 The German Sectarians of Pennsylvania.
Wohlgegri'mdetes Bedencken \ der Christ lichen Gemeine
in tend bey Ephrata \ Von dem Weg. \ Der \ Heiligung. \
Wie dersclbe nicht alleiti in | der Versbhnung Chrisli, son-
dcrn Haupt- | sachlich in seiner Nachfolge zu \ suchen. \
Ingleichem, | Von der Verfiihrtmg, da Fleisch und Bint
sich | zur Ungcbuhr des Versohn-Opfers Jesu \ Christi an-
masst. | Aufbcgehren etlicher Freunde ans Licht | gebracht
durch. | Johannes Hildebrand. \ Bey veranlassnng \ Fines
von der so genannten Herrenhutischen \ Gemeine erhal-
tenen Briefs | Ger?nantown Gedruckt bey Christoph Saur,
1743- ( Vide page 84 infra.)
[Translation. — Well grounded consideration of the Chris-
tian community in and near Ephrata, over the way of Salva-
tion. How the same is not alone to be sought in the atone-
ment of Christ, but chiefly by becoming his follower. * * *
At the desire of divers Friends brought to light by Johannes
Hildebrand, occasioned by the receipt of a letter from the
so-called Moravian Congregation. Germantown : Printed
by Christopher Saur, 1743.]
The only copy of this tractate known to the writer is a
reprint by Sauer, 1747, in the Pennypacker collection.
There was also printed and issued by Christopher Sauer
during this year (1743) an edition of Ernst Christoph
Hochman von Hochenau's Glaubens-Bekenutniss or creed.
This Confession of Faith was the accepted fundamental
doctrine of both the Germantown and Ephrata branches of
the German Baptists. It was originally published in Ger-
many in 1702 and reprinted in 1703. The title page of
the American edition reads :
Ernst Christoph Hochmanns \ von Hochenau \ Glaubens-
Be- I kenntness, | Geschriebcn ans seinetn Arrest, \ auf
dem I Hoch-Grafl. Lippisch. Schloss \ Detmold, \ Samt I
Einer an die Juden gehaltenen \ Rede | Auf gnddige Ver-
ordmuig \ Sevier Hoch-Grafl. Excel!. \ Des Regicrcudcn
Herm | Graff en zu der Lippe. im \ Yahr 1702 gedruckt,
Considerations of the Mystics. 79
t>cr (Zbtifilifan ®enm*nemuni)6epEpfe
Ston km mtQ.
at*
SBte frerfetf e nidbt dfem in
Wtcfc to fetnet 9}ac&f<% *0
fucfjen.
3n0let<&ettt.
&on to Q3erftarong, to £[eifc& trot> Q5fuf ft A
*ur Unaebuftr De$ ^erfilfaOpfera 3*fu
G&rifli anmafc
Sfttf kgefjren efflcfcet SretroDe an$ £i$f
gebracfjf Durc^
S3ei) DeranfafTimcj
€me$ eoiLpcr fo genamiten £tttn 0e&n«ft.&ti>KbriffoP& ©our. 1747..
Magister Hildebrand's Reply to the Moravians.
Original in Historical Society of Pennsylvania.
80 The German Sectarians of Pennsylvania.
unci iyoj wieder | aufgelegt^ unci nun mit einer kurtzcn I
Vorrede begleithet. | Germantown | Gedruckt bey Christoph
Sazter 1J43.
the Ephrata Comma- V»«ml>m»
nity, for the specific rea- >X^| ft 1 f ft f tt i%
sous given by Michael VeS** W U if V H AA
Wohlfarth to Benjamin fCftlt tTUft/
Franklin, which are
fully given in a previous ©«!%''t6«n fl'ng JViticm
chapter (Vol. I, pp. ^^m ^^ g^
It is a curious fact ©CftttOfo/
that this, the original ®&m
creed of the modern &™Y «« &»« ^tt&eif gf#4lt«t«f
Dunker Church, should Slfif O^^O^
have been set aside dur- n/*^.-^^
iug the present century W 8n^C QJcrorWttftfl
until its very existence (©CmCC $0C$?@rrU(ft/ UnD i7C|-ftieDfl
institution of learning ^^tr UBD HIM Itlit eiHW fur^Cll
of the Dunker Church VtflTC&e be3(?itf)Cf.
in Pennsylvania until
his attention was called
to it by the present
Title-page of Dunker Creed.
writer, and a pllOtO- American Version.
_i • c it Original in library of the writer.
graphic copy of the
Hocheuau version furnished him.
A curious translation into English has come into posses-
sion of the writer, the idea evidently being at the time of its
translation to formulate it among some English branches.
It is reproduced verbatim :
o
CO
H
m
£D
33
O
C
z
o
CO
I
m
m
30
>
2
CO
m
O
H
>
>
z
CO
O
Tl
TJ
m
z
z
CO
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r
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>
The Dunker Creed. 81
CONFESSION OF FAITH.
First : I believe in One Eternal and Almighty God, found
in the old Testament as the God of Abraham, Isaac and Jacob,
in the New [covenant] , revealed as Father, Son and Holy
Ghost. Mat. xxviii. 19. I do not find it of further use to
my soul to have any disputation, or criticism about it ; but find
it more edifying in humility to submit to this internal work of
the Father, Son and Holy Spirit, in a renewed life revealed in
Christ.
The Father reveals himself through the Son, and the Son in
turn revealed the internal working of the Father through the
power of the Holy Ghost, without which no Godly things can
be known by us. This is in reality Eternal Life ; that man
can know God the Father, as Christ did know and openly de-
clare Him. John xvii. 3. Him do I openly declare and con-
fess with heart and life as the confession of my faith.
Secondly : — As to Baptism ; I believe that Christ our Lord
instituted it exclusively for the adults and not for little chil-
dren ; because there is nothing, not even an iota, to be found
in the Holy Scriptures explicitly setting it forth. Human
reason and well meaning conjectures are not sufficient authority;
but such explicit commands as was given to Abraham and his
posterity of circumcision.
Thirdly : — Of the Lord's Supper — I believe it was instituted
for elect followers of Christ ; who in self denial renounce all
worldly lusts, and following Christ in works and truth with
singleness of heart. I believe that the pledge of God is greatly
weakened, and His wrath against the whole church increased,
when the ungodly children of the world are permitted to take
part in this Holy Feast, as is the custom in our day.
Fourthly : — As to the doctrine of perfection — I believe,
though being born in sin, I can, through Christ, not only
become righteous, but perfect in holiness ; so that no more sin
may remain in me, if I come to the full stature of manhood in
Christ Jesus. I, however, do not boast as though I had already
attained, profess with Paul to press with zeal and perseverence
in following God and the Lamb to the uttermost. That man
can come to perfection, is fully attested by the Holy scripture.
82 The German Sectarians of Pennsylvania.
I will, however, simply refer to one passage in Heb. vii. 25,
according to the old Piscatoris version, ' ' Wherefore, he is able
also to save them evermore, that come unto God by him, seeing
he ever liveth to make intercession for them. ' '
It is verily not sufficient that full redemption is amply made
for me, through Christ ; but there must also be a deliverance
from sin — death — the devil and hell within the soul by the Son
of the living GOD. And His full mediation be wrought out
so as to bring into effect the power of Prophet, Priest and King
every soul unto a perfect image of God ; also a full spiritual
stature of CHRIST. Thus where this living power is not
brought forth in the soul of man in life, such cannot come to
the vision or contemplation of God ; for without this sanctifi-
cation no one man can behold God.
" Whosoever has this hope in him, purifieth himself even as
he is pure." 1 John iii. 3.
Fifthly : — As to the office of the spirit, — I believe that Christ,
who is the church has the choosing and ordaining of teachers
and preachers, and give them the capabilty thereto ; and not
man, for only " He," who ascended to heaven, and is the ful-
ness of all things, " gave some apostles, and some prophets and
some evangelists, and some pastors for the perfecting of the
saints or the work of the ministry," etc. Eph. iv. 10. 11. 12.
In Acts, xx. 27, it is expressly said " the Hoi)- Ghost," and
not man — "hath made you overseers to feed the Church of
God, which he has purchased with his own blood."
Sixth : — As to the Government, — I believe it to be the order
of God in the kingdom of nature, to which I must in all civil
things submit according to the teaching of Paul in Rom. 13.
1-7, but I do not permit the exercise of power in the things
claimed under this power, which are against God's word and
my conscience : or the liberty of Christ. For it is said ' ' we
ought to obey God rather than man." Acts 5. 28.
Should I be brought to suffer the penalty of such an unright-
eous law, I will endure but not submit ; notwithstanding I will
pray God to convert such as will do this. But I also confess
that the essential magistrative sceptre is not given because
they are christians ; for the Turk of Constantinople, and the
The Dunker Creed. 83
Pope of Rome also have a government founded on truth in
nature ; but this will not make them christians ; for when I
say of a government that it is a christian government, then I
must feel that it has the spirit of Christ. I can however say
with Paul. (Rom. 8:9.) "If any man have not the spirit of
Christ, he is none of his," neither is such a government a
christian government. But, I regard and respect them as
heathen potentates, who will reach the zenith of their power.
I am fully persuaded beyond all doubt, that he who is seated
at the right hand of God, will sooner or later break in, de-
throne all heathen potentates, and, according to the prophetic
declaration of the holy Virgin Mary " He exalteth the humble,"
for the sceptre of Christ will destroy all, and grind up all other
beastly power. (Dan. 2 : 44. ) Yea the Lamb shall overcome
them. Rev. 17 : 14. " They will make war with the Lamb, and
it will overcome them : for he is Lord of lords and King of
kings ; and they that are with him are called, and chosen and
faithful." And while the kingdom of Christ is so near at
hand, I do profess that, as a spiritual statesman, taught by the
word of God, I look more to the rising Sun of righteousness,
than the passing powers of this world ; the former ends in the
Eternity of eternities, this will reach its period or zenith at
the great Judgment of God.
Seventh : — And lastly, as to the restoration of the accursed :
I fail to see how it is possible to accomplish this ; while it de-
mands a minutely detailed deduction to be fully understood.
But I will briefly say that as all are fallen in Adam so must all
be raised up in Christ. Now if this were not so then Christ had
not sufficient power to do so ; let now the fifth chapter of Romans
be read and learn how the restoration through the mediation of
Christ is mightier than the fall of Adam. In 1 Cor. xv, 22, we
read plainly, "As in Adam all die so in Christ shall all be
made alive." But as said before, I fail to see just how, as
according to his dignity or honor : this matter can not be
carried out.
It requires an oral representation to meet all the detailed
offsets out of the mind of God, so as to make it understand-
able, while these are the most important points in question or
84 The German Sectarians of Pennsylvania.
controversy. I have briefly given the few quotations in obedi-
ence to the laws of nature, for they will be brought before the
public. I conclude with my heartfelt wish that GOD, —
Almighty ; with light and power from above, may enlighten
all before whom this confession of faith may come ; for I may
not be permitted to appear personally before the authorities of
this land. Thus I herewith first thank GOD, — Almighty ;
and his merciful grace which enabled me to yield submission
as a citizen ; and for all the good things I enjoyed while shar-
ing the protection of the land. God who is rich in mercy, will
fully recompence you for all the good things I enjoyed in time
and in eternity. Let the blessings of God rest upon the head
of this house, his wife, and all his household, that every curse
may be weaned, and in its stead the spirit of God find accept-
ance. And as I am not worthy to remain in this house, nor
in this country : I will, notwithstanding all this not cease to
invoke God, the Father of all spirits, for the soul of Frederick
Adolphus as long as I live : and for the Earldom of his house.
Most humble intercessor,
E. C. H. v. H.
Castle of Detmolt,
November 1702.
Another curious reminder of this early period which has
come to the notice of the writer, was a bill for printing in
the handwriting of the elder Sauer, it was rendered to John
Jacob Doehling for printing a Moravian pamphlet.
43 Bey den Drucker hiervon ist nun zu haben ein Tractatgen genant
Zeugniss der Briiderschafft in Zion, beydes von den vvichtigsten puncten
des Christenthums ; u von den Bekehrungs werk der Herrnhutischen
Gemeinden. Nebst einen Schrifftmassigen Zeugniss, von unterschied
der Himtnliscben u fleischlicher Geburth, durch J. Hildebrand, das Stuck
11 pens. (April issue, 1743).
Ein Echo, Zeugniss u Protestation der Briiderschafft in Zion in Ephrata
gegen einer sogenanten Gemeine Gottes im Geist, betittlet Wohlgegriin-
detes Bedenken vom Weg der Heiligung wie derselbe nicht allein in der
Versohnung Christi, sondern hauptsachlich in Seiner Nachfolge zu
Sucheu — Zu haben beym Drucker hiervon fur 6d. (September issue,
1743- )
An Interesting Relic.
85
a. i)
" >
o o
^ > V
86
The German Sectarians of Pennsylvania.
" Eine Beschreibung der tvahren Kirche, was und wo sie
Sey."
No copy of this pamphlet appears to be known. The
edition consisted of 500 copies and was printed in small
(Gramont fractur) type. John Jacob Doehling, born 171 5,
on Island of Ruegen, was a student at Jena prior to 1739,
joined the Moravians, and came to America with the second
sea congregation on the Little Strength, November 26, 1743.
He was living in Germantown as late as 1749, and was a
member of the local Moravian congregation. A fac-simile
of this bill is reproduced upon the previous page and is ex-
tremely interesting as it gives the autograph of Christopher
Sauer in both German and English.
naBUdiit,
House on Main Street, opposite Queen Lane, Built by the younger Sauer
shortly before the revolution, as it appeared april, 1859,
remodeled and improved.
CHAPTER III.
THE GREAT COMET OF 1 743-44.
e
'he differences incident to
the dispute with the Mo-
ravian Brethren, aggra-
vated as they were by the pam-
phlets published by Hildebrand
and others, had barely subsided,
when an event occurred which
once more threw the whole
community into a state of con-
sternation and excitement. On
Christmas night, 1743, just after sunset, another comet was
discovered, this time in the west. It was the one discovered
by Klinkenberg in September, 1743. At first it appeared
but small to the naked eye, no larger than a star of the
second magnitude, but it rapidly increased in size and
brilliancy and stood on the heavens for over two months.
Doctor Christopher Witt, of Germantown, whose acquaint-
ance we have already made, and who was an associate of
Magister Johannes Kelpius, thus describes this celestial
Headpiece. — Comet of 1743-44, from a contemporary etching.
87
88
The German Sectarians of Pennsylvania.
visitant, viewed through his eight-foot telescope, a few days
after its appearance in the heavens :
' ' His atmosphere or tail is not long but directing itself to
S. E., this motion but slow, making to the N. W. He rises
about Y\ past ten in the morning in the E. N. E. and passes
our Meridian % after 5 P. M. in latitude 15. 30 N. and sets ^
after midnight in the W. N. W. His latitude with respect to the
Ecliptic is 2 id. 30m. His longitude from Aries is i4d. 30m."
In our community the scenes of the preceding February
were re-enacted, and on account of its long visit and bril-
liancy, great dread and fear was
inspired among the speculative
mystics on Mount Zion. It was
not long before the comet was
accepted by them as the star
prophesied in the Zohar,43 which
was to stand upon the heavens
as a warning for seventy days,
at the end of which time a great
religious or political revolution
would take place, ending with
the establishment of God's king-
solar eclipse, from ephrata dom in the New World. The
Font.
fact that the comet appeared
on the twenty-fifth day of the month, corresponding with
the date mentioned in the Zohar, went far to strengthen
them in their belief. Their fears were soon shared by the
ignorant and superstitious German community at large, to
whom Numbers xxiv, 17, 18, 19 was quoted as a warning
that the Millenium was near, and who were thereby led to
believe that when the fulfillment of the prophesy finally
came, Mount Zion would form the centre of the New Jerusa-
lem in the New World [Abend-land ]," and that the Zionitic
Cremorna Edition, III, 212b, 1558-60.
Ephrata MS.
A Unique Book. 89
Brotherhood would be the chosen servants of the Temple. A
rhythmical prayer was composed for the nse of the congrega-
tion, which was afterwards printed. This unique pamphlet,
QtttfiHfo
3^ dn && acrfhjftf
Utbtx Sen fo t,
gum ©rtttf fef&tat
ga £PHRATA» MDCCXtV.
Title of " Comet" Book.
Original in Pennypacker Collection.
of which only a single copy has come down to us, is to be
found in the Pennypacker collection, and is one of the
earliest issues of the Ephrata Press :
90 The German Sectarians of Pennsylvania.
Ernstliche \ Erweckungs-Stimm \ In ein lied verfasset \
Ueber den so lang gestandenen und grosen | Cometen |
Welcher sick im X Monat des Jahrs 1J43 \ das erste mat
schen Hess, | und 10 Wochen lang gestanden. \ Von eincm
Pretend ziigesandt, \ Und, \ auf dessen Begehren, \ Zum
Druck befordert. \ Zu Ephrata, MDCCXLV.
[Translation. — Earnest | Awakening Voice | Composed
into a Hymn | Concerning the Long Standing and Great |
Comet, I Which showed itself for the first time | in the X
Month of the Year 1743 | and stood visible for 10 Weeks. |
Sent by a Friend, | And, | at his request | Put into Print.
I At Ephrata, MDCCXLV.]
The first notice of this interesting literary find appeared
in a Lancaster magazine.45 It was by the pen of the editor.
Rev. J. Max Hark, who after a short description of the
booklet and a literal translation of the title-page, states :
' ' The preface, moreover, informs us that the hymn is printed
unknown to the author, at the request of a friend, and because
such calls to repentance are very- much needed in those times.
The hymn itself is really the smallest part of the book, consist-
ing of only sixteen seven-lined stanzas, which are preceded by
a prologue or preface of five pages and followed by an epilogue
or conclusion of two pages. The latter is a characteristic homily
full of the peculiar Ephrata theology, closing with the prayer,
' Therefore, O Heaven, condescend to us, and thaw out what
has been frozen so hard by the hellish cold and midnight dark-
ness,' " etc.
In conclusion two stanzas were rendered into English :
" The Lord his signs makes to appear,
To call us to repentance :
A monstrous comet standeth there
That we our sins should flee from,
But we, alas ! scarce give it a thought,
For each one thinks it cometh not,
The punishment and danger.
45 Christian Culture, Lancaster, May, 1890.
Ca1ct7nitics Foreshadowed. 91
" Cornets (believe't) are not for naught,
In heavens thus appearing ;
A judgment surely shall be wrought,
Such mighty signs succeeding.
O, be not scornfully inclined,
Nor treat it with a careles mind,
Lest you too soon forget it. ' '
Before criticizing or condemning the character of this
work, or the spirit which pervades both the prose and
poetry, we must take into consideration the strained nerv-
ous condition of these religious enthusiasts, whose minds
were almost unbalanced by their mystical speculations and
ascetic mode of life, while their bodies were mortified by
vigils and fastings until they were worn to mere shadows
of their former selves.
E at the present time can form but little con-
ception of the effect of these celestial visitants
upon the German religious recluses and en-
thusiasts in the Province, sincere as they
were in their convictions and imbued with
the superstitions of the Fatherland. The
same, in a somewhat lesser degree, applies to
the German residents of Germantown.
To them the comet was a fiery sword or bunch of
flaming switches, sent by the Almighty as an announcement
to a wicked world, foreshadowing punishment in the shape
of famine, pestilence, war, or other dire calamities here
in America like unto the similar judgments visited upon
Europe.
Christopher Sauer, in his paper for February 16, 1744,
notices the appearance of the comet as follows :
' ' Since the first night of Christmastide a comet has appeared
with ample opportunity to view it. Such as saw the comet
Anno 80 (1680), say : that the present one is greater and hath
a longer brush. Following the former came a long weary war,
for which the star was evidently not at fault, but rather the
92
The German Sectarians of Pennsylvania.
wickedness of mankind. What will follow this one, the future
alone can disclose unto us. From certain indications we expect
much sickness and death, but little conversion and betterment.
" In mornings, one hour before day, another such comet is
visible, whereof more in the future."
This notice was followed by a fuller account in the April
issue of his newspaper : 46
Astrological Chart.
From old Ephrata MSS.
' ' The learned stargazers, who care naught for change of
either heart or mind, keep rather silent and announce merely
in what degree, sign and position the comet stands.
' ' Other astrologers again believe that as the comet disap-
46 Original in Historical Society of Pennsylvania.
Salter's Account. 93
peared in Pisces, it presages misfortune to all the fish within the
waters. However, the innocent fish have not sinned.
"It is announced from New England that many simple
minded people are taking the matter seriously to heart, that
God is threatening a great punitory judgment {strafgcrichf).
The writer, however, appears only to be mocking. Many
others believe that the star in the evening and morning were
different comets, as the one visible in the evening advanced only
five degrees within the ten weeks, consequently it did not advance
over 5' per day. Therefore it were impossible that in three days
it could have travelled two full degrees toward the sun.
"Another observed that toward the last it travelled much
faster than at first, and he gives expression to his thoughts as
follows : ' The comet seen in the morning is the same as that
visible in the evening. As it travels so rapidly into Aries
against the sun, consequently the star travelled toward the
sun, and the sun toward the star. Therefore the star passed
northward beyond the sun, so that it was eventually in Pisces
and finally appeared before sunrise in the morning. And after
the sun arose it stood between Venus and the sun as the latter
was still in Pisces. Therefore, it is my natural judgment that
while the star made its appearance in Aries and set in the sign
of Pisces (for Aries is the habitation of the planet Mars') which
designates great changes, disturbances, wrath, confusion and
disorder, iu the governmental order of all peoples in the world.
As the comet takes its course on the middle solar line from
north to south, and as Pisces is the habitation of the planet
Jupiter, so this shows an equal disturbance in the spiritual
order of special changes and great confusion followed by
dreadful judgments coming quickly, as the star latterly had so
rapid a course, and burned like unto a great flaming torch with
a long fiery trail. All of which to me are plain tokens that the
destruction of the religious Babylonian govermental order is
near at hand. '
' ' Now it is said that some astronomers have noticed that the
comet finally moved toward the sun, to form a conjunction, and
I can believe it, as when it was lost to our view, the sun, prior
to its arising, threw out great and wonderful rays upon the sky
reaching high up, even to the so-called Milky Way.
94 The German Sectarians of Pennsylvania.
" If this be so, that it ended itself by a conjunction with the
sun, so, I believe, that these announced judgments will quickly
come to an end, and that the divine judgment angel conjuga-
ting himself with the divine luminosity, will quickly obtain the
upper hand in the whole world ; just as the star conjugated
itself with the sun in the middle line, which in the sun makes
the days and nights equal throughout the whole world. All
of which declares unto me that the Babylonian darkness which
was heretofore so dense, that it was darker than light, but now
in due time, light and darkness will, upon the whole earth, be
placed upon an equality of weight and measure. So that the
evangelical light of grace may shine over the whole earth, as
prophesied, Zach. xiii : 7.
' ' Yet, this may all be as it will, one thing surely remains :
That at last Babel must perish, outwardly as well as inwardly
in the Spirit. Thus the judgment angel continually manifests
itself in .this star and becomes greater and greater, and quick-
ening in his course, will assuredly execute his judgments in a
quick and rapid way.
' ' Therefore it is time earnestly to both outwardly and in-
wardly flee from this Babel. For God will protect his own in
these bad times.
" O Lord ! hasten, shorten the days, so that your kingdom
cometh soon."
& % 3fe 3ft 3§S
Kloster Tail-piece Formed of Type Ornaments.
CHAPTER IV.
THE PILGRIMAGE TO NEW ENGLAND.
3
Seal of the Province of
Connecticut.
n the history of the Eph-
rata Community the next
noteworthy event was the
extended pilgrimage, in the fall
of 1744, of Prior Onesimus and
three brethren to the Sabba-
tarian Communities as far east
as Connecticut and Rhode
Island.
The strained relations be-
tween Beissel and Prior Onesi-
mus had increased from day to day, and there can be but
little doubt that the Prior conceived the pilgrimage for
purposes of his own, which did not appear upon the sur-
face ; however, when he made his desire known to the
Superintendent, adding that possibly a short absence would
tend to heal their differences, Beissel at once gave his con-
sent to the scheme, and in addition suggested that he take
Brothers Jephune (Samuel Eckerlin), Timotheus (Alexan-
der Mack) and Jaebez (Rev. Peter Miller) as his travelling
companions, Beissel in the meantime attending to the Prior's
duties at the religious meetings.
95
96 The German Sectarians of Pennsylvania.
These brethren were selected with special reference for
their fitness to insure the success of the pilgrimage as well
as the welfare and comfort of the participants themselves.
Prior Onesimus represented the Zionitic Brotherhood and
Theosophists of the Community ; Timotheus, a son of the
founder of the German Baptists, represented the secular
congregation and Baptists (Taufer) in general. Jephuue,
mystic and astrologer, was the physician of the party and
was responsible for their physical welfare ; while Brother
Jaebez was the representative theologian and acted as in-
preter for the pilgrims. The preparations for the journey
were soon made, all that was requisite being an extra sole
under their woolen sandals, a sharp iron at the end of their
pilgerstab, and a day's provisions, in addition to a copy of
the WeyraucK1 s Hiigel, and a few Theosophische Episteln.
These simple preparations being complete, a solemn love
feast was held in the Saal of Zion on Friday night, Septem-
ber 21, 1744, when the bread was broken and blessings in-
voked upon the pilgrims. These services lasted until far
into the night, and even the hours between the midnight
prayers and the breaking morn were passed in prayer and
supplication. On the next morning, being Sabbath, the
pilgrims were present at the meeting of the congregation.
After the close of the Sabbath (6 p. M.) they started upon
their long journey, accompanied for a short distance by
many of the Brotherhood.
Once fairly upon their way, they walked as was their
custom, bareheaded and silently, in single file, stopping for
the night at any house that offered them shelter. The road
selected led through the German settlements in eastern
Lancaster county, by way of Churchtown, thence north-
eastward towards their English brethren of the faith at
Nantmill, in Chester county, where a stop was made and
several missionary meetings held. From the Falls of French
creek the road was taken which led through Coventry.
In the Jersey Pines. 97
Here visits were made and services held among the many
German families of that vicinity ; thence the journey led
across the Schuylkill to the German settlements scattered
along the roadside leading to Germantown. When the
party arrived at the Ridge a somewhat lengthy stop was
made with Conrad Matthai, Seelig, and the Brother Mystics
on the Wissahickon. The rest of the journey to the city
was uneventful. After a short sojourn at the house of
William Jung, the Philadelphia agent of the Community,
and visits to their brethren of the faith in the city and on
the Pennepack, the four pilgrims started fairly on their
journey to a new and distant country. They attracted no
lack of attention as they slowly plodded their way north-
eastward, crossing the Neshaminy at the Falls, and thence
by way of Coryell's ferry into New Jersey. At Amwell, in
Hunterdon county, another somewhat lengthy stop was
made, as the converts baptized some six years ago still kept
up their organization and considered themselves a branch of
the parent Community at Ephrata.46 Fifty years ago the
descendants of these people still kept up an organization
and church, but as the old people died out the younger
generation gradually assumed the ctistoms, dress and Sab-
bath of the other residents.
After leaving the brethren in Amwell, they took up their
journey through the pines and dunes towards the ocean.
Their path led for miles through the unbroken forest, where
often for hours the monotony was broken only by the note
of a bird or some crawling reptile in their path. Houses
were few and far between, and, in addition, the pilgrims were
forced on several nio-hts to bivouac around a fire in the woods
so as to keep off any wild beasts, with no other shelter than
the canopy of heaven. Autumn had now well set in, and
the nights were already cold and frosty. This, however, did
not tend to cool the ardor of our pilgrims or deter them in
46 Vide vol. i, chap. 24.
98 The German Sectarians of Pennsylvania.
their undertaking. Their objective point was the part of
New Jersey commonly known as Barnegat, where a small
company of Seventh Day Baptists had settled in the town-
ship of Shrewsbury, Monmouth county, between the waters
of the Shark and Squam rivers. These Sabbatarians emi-
grated from Stonington, Connecticut, and Westerly, Rhode
Island,47 a few years before, and were reinforced by sev-
eral members of William Davis' family from Pennsylvania.
At the advent of our pilgrims this community numbered
but fifteen adult members, who, notwithstanding the small-
ness of their number, met and signed a covenant shortly
after their settlement, binding themselves to live and walk
together as Christian people, although they had no church
organization nor pastor.
The pilgrims were kindly received ; meetings were ar-
ranged and held in their honor. At these gatherings
Brother Jaebez preached and admonished them to remain
steadfast in their faith. This resulted in a church being
organized, and William Davis,48 the elder, though in his
eighty-first year, was elected pastor.
From " Squam," or Shrewsbury, as the church is known
in the Seventh Day Baptist records, the pilgrims wended
their way southward until they came to a place on the west
shore of Barnegat bay, almost directly opposite to the inlet
of that name, where there was another settlement of New
England Sectarians.
These people were what is known as " Rogerines," and
appear among the earliest settlers of Morris county. They
first came from New London, in Connecticut, in the year
1734. The party was led by John Culver (Colver), of Gro-
ton, Connecticut, and his wife Sarah, who were among John
47 Vide Seventh Day Baptist Memorial, vol. ii, p. 116.
48 One of the organizers of the Sabbatarian churches in Pennsylvania
in 1691. He died at the close of the year 1745, aged 82 years. See
German Pietists.
Rogerincs of New Jersey. 99
Rogers' earliest and most faithful followers. This band of
pilgrims consisted of twenty-one persons, ten of whom —
five sons and five daughters — were the children of John
and Sarah Culver. They first settled on the east side of
Schooley's Mountain, Morris county, New Jersey. The
Culver party, after a sojourn in Morris county of about
three years, migrated in a body to a place, on Barnegat
bay, now called Waretown, in Monmouth county (Ocean
county). This settlement derived its name from a Rogerine,
Abraham Waeir.49 Here they remained undisturbed for a
period of eleven years, when they again went to Morris
county and settled on the west side of Schooley's mountain,50
in the neighborhood of the Springs, between Suckasunny
and Hopatcong creek.51 It was while they were at Ware-
town (the whole district was known as Barnegat) that they
were visited by Onesimus and his party.
^LjT has been stated that this party of Rogerines came
^ to New Jersey to escape persecution in their native
colony. This claim is controverted by the fact that
John Culver and his wife were fully as courageous
as those who stayed and fought it out on the native
heath. She was cruelly whipped in New London
abotit 1720 for daring to rebuke one of the judges,
and also imprisoned.
It does not appear whether the Rogerines in New
Jersey still adhered to the Seventh Day, or that they
were in fellowship with any of the Pennsylvania or New
England Sabbatarian churches.
49 Families who affiliated with the Culvers were the Tuttles, Burrows,
Manus, Weirs, Waterhouses, Lambs, Pechers, Salmons and Owens.
50 Smith, in his history of New Jersey (1765), refers to a house of wor-
ship. This was said to be near the point where the road from Mountain
Pond joins the highway from Rustic to Mt. Arlington. Their graveyard
was near Silver Spring, about a furlong from Lake Hopatcong.
51 It is stated that in 1790 there were still living two old persons,
Thomas Culver and Sarah Mann, of the original Rogerine congregation
in Morris county.
ioo The German Sectarians of Pennsylvania.
John Rogers, the founder of the sect, had broken off with
the Rhode Island Sabbatarians at an early date, the latter
not favoring the peaceful, non-resistant Quaker principles,
and some others, as healing by prayer, or taking so bold a
stand in ignoring a first day Sabbath and entering the church
of another denomination52 and disturbing their meetings, as
an effectual means of defense by which they sought to con-
tinue their own worship of God in a scriptural manner in-
stead of the ecclesiastical dictum.
This community received our pilgrims with open arms.
They were entertained by John Culver, the most prominent
among the Rogerines, and who had previously made several
visits to Amwell and Ephrata and invited them to come
to Barnegat. Looking upon them as holy men, they now
even brought their sick to the pilgrims in the hope that
they might be healed by the mere laying on of hands and
prayer. The Chronicon further states that it was these
people who induced the pilgrims to extend their visit to
New England.
From an old record it is learned that the meetings of the
Rogerines at Barnegat were held in a school-house.53 They
did not believe in the sanctity of the Puritan Sabbath. They
believed that since the death of Christ all days were holy
alike. Among other things they would not say grace at
meals ; all prayers were to be said mentally, except when
the spirit of prayer compelled the use of the voice. They
said : " All unscriptural parts of worship are idols, and all
good Christians should exert themselves against idols," etc.
Among the idols they placed the observance of the Sabbath,
infant baptism, etc. The Puritan Sabbath they called the
New England idol. The New Jersey congregation, how-
ever, did not follow so extreme a course as their New Eng-
land brethren, who, the same record states, " would on Sun-
52 This was the first Congregational Church in New London.
63 Salter's History of Monmouth and Ocean Counties, N. J., 1890.
/ 'tstt to Barnegat. 101
days trv to be at some manual labor near meeting-houses or
in the way of people going to or from church."
It appears, however, that at the Barnegat meetings the
women would be engaged in knitting and sewing, and the
men in making basket splints or some other noiseless work
during their own religious services.
Similar to their New England brethren, they used no
medicines nor would they employ doctors, and, as is stated
in the Chronicon Ephratcnse, " they brought their sick to
our pilgrims to be healed by strictly Scriptural means."
Abraham Waeir, from whom the village of Ware town
derives its name, was a member of the Rogerine Society,
who, when the main body of the society left Barnegat to
again return to Morris county, remained behind and be-
came quite a prominent business man and was universally
esteemed. Tradition says that he came from the vicinity
of Hurl Gate, where he had a mill washed away in a storm,
and then he came and settled on the shores of Barnegat bay,
where one or two mills were standing at that time. He died
March 24, 1768, aged eighty-five years. His descendants
removed to Squam and vicinity, near the head of Barnegat
bay. His epitaph tells us that " his innocent life adorned
true light."
After the visit came to an end the pilgrims journeyed
back to Burlington county to visit a hermit or recluse who
lived the life of an anchorite near Crosswick creek, a short
distance from Burlington. The Chronicon speaks of him
as "John Lovell, an old Pythagorean." Who he was or
what connection there was between the Ephrata Brother-
hood and this recluse does not appear.
In an old Baptist record, dated 1746, mention is made of
one Henry Loveall, or Lovell, who came to New Jersey
from New England about 1730-32, and settled near Pisca-
taqua, three miles east of New Brunswick, and one north
of the Raritan river. The town was on the site of an old
102 The German Sectarians of Pennsylvania.
Indian village, and was a seat of justice as early as 1683.
This Loveall, or Lovell, preached to the Baptists there for
over two years, and then was ordained.54
The old record further states that Lovell was never per-
mitted to administer the holy ordinances, and that he was
soon after excommunicated from the church for behaving
himself in an eccentric and disorderly manner.
There can be but little doubt but that the John Lovell
of the Chronicon and Henry Lovell of the Baptist records
were one and the same person. Whether he was, as claimed,
identical with the hermit, who lived for almost forty years
in the dense pines about four miles east of Burlington, and
who, in his obituary notice, is called Francis Furgler, is an
interesting question. Whether the name " Lovell," by
which the Ephrata Brethren knew the recluse, was his real
or assumed name we have no means of knowing. If the
name in the obituary was the true one, and it was the same
person, there is some possibility of his having originally
come from Germany.
The following notice from a local paper records his death :
" On the 19th inst. (Jan., 1778) died, in the 66th year of his
age, Francis Furgler, the hermit, who existed alone for over
twenty-five years in a thick wood about four miles from
Burlington, through all the inclemencies of the seasons,
without fire, in a cell made by the side of an old log, in the
form of an oven, not high or long enough to stand upright
in or lie extended. His recluse manner of living excited
the curiosity of strangers, by whom he was often visited.
His reasons for thus secluding himself from all human
society we believe he never communicated to any person
in these parts, but it is thought he meant by it to do pen-
ance for crimes committed in his own country, for he was a
54 This must have been by the First Day Baptists, as the records of the
Seventh Day Baptist Congregation at Piscataqua make no mention what-
ever of either name or incident.
Arrival in New England.
103
man subject to violent passions. He subsisted upon nuts
and the charity of the people in the neighborhood. From
whence he came, or who he was, nobody could find out, but
he appeared to be a German, yet he spoke that language
imperfectly, either through design or from some defect in
his intelligence. The evening before his death a friend
carried him a little nourishment, of which he partook, earn-
estly praying for his dissolution, and would not suffer him-
self to be removed to a more comfortable dwelling. The
next morning he was found dead in his cell, with a crucifix
and a brass fish by his side, and on the 20th he was decently
interred in Friends' burying-place at Mount Holly."
ROM the Pythagorean's hut at Crosswick the pil-
grims journeyed toward New Brunswick, where
they had the good fortune to find a vessel about
to sail for New England. Onesimus at once secured
passage for himself and companions, and ere another
fortnight passed the four pilgrims, in their strange and
uncouth garb, were landed at Black Point, in Connec-
ticut,55 three hundred miles from home, in a strange
country, without friends, and " so despised on account
of their dress that whoever saw them ran off." Their
only dependence was the letter of introduction from
the Jersey brethren at Barnegat to the Rogerines in
New London. Fortunately for the pilgrims, in their
dilemma, they found a member of the Bolles family,
who lived in New London, near where they landed,
and who was a prominent member of the Rogerine congre-
gation, and, after reading their letters and the greetings of
their brethren at Barnegat, received them affectionately and
harbored them.56 The date of this visit is fixed by an entry
in the diary of Joshua Hempstead, of New London.57
55 Lyme township, New London county, Conn.
M It appears to have been a custom and a pleasure of the Rogerines
to entertain religious travelers who itinerated in Connecticut and were
104 The German Sectarians of Pennsylvania.
' ' Oct. 10, 1744. I went to John Boles to see 4 men Yt come
from beyond Barnegat, with long beards 8 or 9 inches, and
strangely clothed, no hats and all in white, but they were not
there. ' '
This house (John Bolles') was at the top of a high hill
in the northern part of New London township, one and
one-half miles from the centre of the town and overlooking
it. The region just beyond, thickly settled with Rogerines,
was, about that time and since, called Quaker Hill.
No sooner had the arrival of the four Ephrata brethren
become known in New London than a new danger threat-
ened them. This unprotected
seaport was then in a whirl of ex-
citement on account of the war
with Spain. The same day that
brought news of the arrival of the
Ephrata pilgrims also brought
news that France had joined issue
with Spain against England. The
strangers were at once suspected
of being Jesuit priests and French
Thd Old Hempstead House, . . .
new London, Conn. spies in disguise. Officers were
sent to arrest them and bring them into the town of New Lon-
don.58 They were accompanied by their host, who, being
a respectable and influential citizen, personally vouched for
the brethren as Protestants, by birth and profession, and at
once secured their freedom, when they were forthwith taken
in charge by the Rogerines of New London.
According to the Chronicon, they now had an opportunity
opposed to the established church that undertook to dictate in regard to
the worship of God. This is fully shown by both the Ephrata and Mora-
vian records.
57 This interesting diary will probably soon be published.
58 They appear to have been in New London township at some distance
from the town. The term "town" in New England signifies a town-
ship, the whole territory within certain limits.
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Perseverance of Saints. 105
to visit the above-mentioned Rogerines, " who were distin-
guished from other people by their quiet life;" among whom
the brethren found so much favor that wherever they went
they had a train of more than fifty persons, white and black,
about them.59 In this very region the pernicious custom of
disputation was at that time carried to its highest point.
Whenever they came together [the Congregationalists and
New Lights] they placed two chairs in the middle of the
space, on which the disputants sat, the listeners sitting
around them in a circle, when they often gave vent to
violent passion. At that time they mostly disputed " of
the Perseverance of the Saints." G0
The Rogerines, also known as " Singing Quakers,"61
Rogerine Baptists and Quaker Baptists, were a religious
sect that derived its origin and name from John Rogers
(born 1648), of New London, Conn. He was a son of
James Rogers, and was instrumental in organizing the
Seventh Day Baptist Church of New London, in 1674.62
He had some opinions in common with the Quakers,
chiefly in regard to the doctrine of non-resistance, the un-
scriptural character of reading set public prayers and
preaching for pay. He agreed with the Seventh Day
Baptists in regard to keeping the seventh day instead of
the first, the imposition of hands, administration of the
Lord's Supper, and baptism by immersion. He began his
59 These black people were their servants, of whom they had many
(negroes and Indians) of whose spiritual welfare they were as solicitous
as of their own.
60 Chronicon Epkratense, original ed. , p. 151.
61 This name originated through John Rogers having entertained, some
time previous to 1700, two men called " Banks and Case," who are said
to have been of the class called "Singing Quakers." By the testimony
of his son (John 2d) and other evidences, he neither followed nor agreed
with these men, but merely entertained them in a hospitable manner and
suffered the usual fine in consequence of " entertaining Quakers and other
heretics."
62 Vide The Seventh Day Baptist Memorial, vol. i, New York, 1852.
106 The German Sectarians of Pennsylvania.
sect about i68ofi3 and was frequently fined and imprisoned
on account of his faith, but it left no effect upon his spirit.
The Rogerines, it is stated by a competent authority,64 never
violated any merely civil law ; the opposition being to eccle-
siastical laws calculated to infringe upon the rights of con-
science. Much has been written about the Rogerines be-
cause of their determined opposition to the holding the
first day of the week (or any other since the Atonement)
as a sacred day. Considering that the sacredness (so-called)
was placed upon that day by man some three hundred years
after apostolic days, and entirely, as they held, contrary to
New Testament teaching. Further, that one day should be
as holy as another, except for regular religious meetings.
The Old Rogerine Meeting-house of the Seven Gables at Groton.
Many curious anecdotes were, in former years, current of
these peculiar people, of how they suffered fines, imprison-
ment and public whippings for conscience sake. The per-
secution of the established church in Connecticut at the
time of the pilgrims' visit was exceedingly bitter against
the non-conformists of that colony, and such constant
r;' It is claimed that it was the bigotry and ecclesiastical tyranny current
in Connecticut at that time that called this sect into existence, and their
great fight from first to last was for religious liberty, of which there was
then not a particle in that Province outside of the Congregational Church.
64 Cf. The Rogerines \ or \ A Hitherto Unwritten Chapter in the History
of\ Connecticut. \ Boston, /poo.
Heal ins; by Prayer. 107
spiritual warfare was waged between them, that there
seemed at times but little prospect of a peaceful inter-
course.65
Among other beliefs of the Rogerines, it is stated, " that
it was contrary to their tenets to employ physicians or to
use medicines in case of sickness," a peculiarity which, it
was claimed (so far as it existed outside of the representa-
tions of their enemies), was received wholly and fully from
the New Testament teachings. Their argument was that
the Almighty had the willingness as he had the power to
cure diseases, and in a less bungling and dangerous way
than physicians, since Christ and his apostles had given
the promise of such cures to those who asked in faith for
this Almighty aid.
The Chronicon Ephratense also makes a mention of this
peculiarity. So great was John Rogers' belief that his
faith would save him from contagion, that when the small-
pox raged so terribly in Boston in 172 1, he journeyed one
hundred miles to the infected city to prove his faith. He
went, as had been his custom for over forty years, to assist
in ministering to the sick of that disease. He, however,
unfortunately this time caught the distemper and died
of the disease, which developed after his return home,
after having been the leader of the sect for over forty
years.
According to the old town records there were two members
of his family who died of the disease beside himself. As is
shown in the Chronicon and other records, his successors
kept on in the same course, yet it appears they were ex-
tremely long-lived and vigorous people ; at all events, they
were never known to flee from a distemper.
In connection with this subject there is an amusing legend
which had anything but a tragic ending :
65 Cf. The Westerly Church Seventh Day Baptist Memorial, N. Y., 1854,
p. 116.
io8 The German Sectarians of Pennsylvania.
"A few years prior to the visit of the Ephrata Pilgrims, a
certain cutaneous disorder broke out among the congregation,
and their principles forbidding them the use of medicines, they
were at loss what to do. In this dilemma a church meeting
was called to deliberate upon the subject, how they might get
rid of the disorder, and yet preserve a clear conscience in this
respect. The conclusion arrived at was, that they resolved
that this disorder (the Itch, or whatever else it might be
called) was not a bodily ailment or infirmity, but should be
considered a noxious animal, which they might innocently
destroy. The usual remedies were accordingly used, the Itch
eradicated, and, well ! their conscience preserved."
From another authentic source it is learned that there is
good proof that in ordinary cases the Rogerines used the
customary remedies and were excellent nurses, ever ready
to minister to the sick, yet they undoubtedly believed by
testimony of the New Testament in the efficacy of prayer
under favorable circumstances, viz., — special need of special
providence in this regard.
To return to our Ephrata pilgrims at New London.
After their release by the civil authorities, meetings were
held and revivals instituted by their friends, the Rogerines,
at which the brethren took an active part. At that time
there was great religious excitement in Connecticut, the
so-called " New Light movement" 66 being then at its
height. Disputes took place at every meeting, where
often the different parties gave vent to violent passion.
It was here where the good judgment and sound doctrine
of Brother Jaebez became manifest, seconded as he was by
Alexander Mack, son of the Dunker patriarch, and the two
Eckerlins, Onesimus and Jephune, when their voices were
raised in the interest of peace and order, and it was soon
shown that the presence of these four theosophists from the
66 Vide The History of Enfield, Conn., from the public documents, by
Francis Olcott Allen, Esq., Lancaster, 1899.
Sojourn in Rhode Island.
109
Cocalico went far to ally the excitement which then
rent the peace of New London and other Connecticut
towns.67
After a short sojourn in New London an extended visit
was made to the Sabbatarian brethren of the Newport and
**rfW
Old Hopkinton (Westerly) Mreting-house, Built 1680, in which the
Ephrata Pilgrims Preached.
Westerly (Hopkinton) churches in Rhode Island, the ac-
counts of which, although known to be still in existence,
unfortunately were not accessible to the writer.
Upon their return from Rhode Island to New London,
they were entertained by Ebenezer Bolles, one of the
wealthiest and leading merchants of the place, a son of
John Bolles, the noted disciple of John Rogers. The
Chronicoii mentions him as a " blessed, virtuous man,"
and says : " He, at that time, lived single, but married
afterwards.68 His death was brought about by poisonous
wood, against which the principles of the Rogerines did
67 Vide Bi-Centennial Celebration First Church of Christ, New Loudon,
Conn., 1870.
68 The Ephrata brethren tried to persuade Ebenezer Bolles to remain in
the single state as the most perfect and holy. Their arguments, however,
had no effect upon him as he was married shortly after their departure,
November 29, 1744-
1 10 The German Sectarians of Pennsylvania.
not allow him the use of medicine. May God give him a
blessed resurrection !"
The following extract from the Connecticut Gazette of
July io, 1762, gives us some additional information about
this friend of the Ephrata brethren, viz. :
' ' We hear from London that on Thursday sen-night died
there Mr. Ebenezer Bolles of that town, trader, esteemed a very
honest and hospitable man. He left one child, a daughter, of
about seventeen years of age, an estate of about ,£5000 lawful
money. The occasion of his death was as follows : A few days
before he had been cutting some vines or bushes which were of
the Nox Quality, whereby he was poisoned, and his body
swelled to a great degree ; but being of the sect called by the
name of Rogerines, who forbid the use of means in sickness,
he would allow neither a physician69 to be near him, nor the
most simple medecine administered. Just before he expired,
when in great pain,70 he seemed desirous of some help but the
brethren and sisters of that profession would not allow it, lest
he should deny the faith."
When their determination to leave was made known to
their friends in New London, which, according to the
Ephrata MSS. at the time, " resembled a fruitful garden of
God," passage was engaged and paid for the four pilgrims
to New York, and when at last the day of departure arrived
it was made a gala day in New London. A large concourse
of persons of all denominations, among whom were many
converted souls, accompanied the pilgrims to the wharf,
and, after giving them numerous gifts and presents, — "that
they returned home richer than when they left,"71 — wished
69 It is presumed that be objected to any physician, as he placed himself
entirely in the hands of the Lord. — Ed.
70 In November, 1899, a notice was published in a New London paper
that Charles Bolles, when there, had almost died recently from the effects
of poison ivy, and that none of the remedies prescribed by physicians had
helped him in the least. It is a malady that does not yield easily to
remedies.
71 Ephrata MSS.
Return to Pennsylvania. Ill
them God-speed and a safe and pleasant journey. Many
on shore watched the sloop as she passed out into the
Sound, and wafted their blessings after the departing
strangers.
htjs ended the visit to New England. For what
purpose it was really undertaken, whether in
the interest of the Hphrata religious movement
or to further the commercial ambitions of the
Eckerlins, can only be surmised at the present
day. Still, from a religious point of view, the visit, coming
when it did, while Connecticut was rent with religious ex-
citement, was opportune and productive of much good to
the communities visited, and so well were the efforts of the
brethren in the interest of peace and harmony appreciated
that more or less communication was kept up between the
New London Rogerines and the Ephrata Community for
many years afterward ; as is positively shown by the entry
in the Chronicon of the death of Ebenezer Bolles and the
attendant circumstances. This did not occur until 1762.
We left the pilgrims on board the sloop. The voyage
to New York city was uneventful, but hardly had they set
foot upon the shore when their strange monastic garb again
attracted attention, and they were arrested on suspicion of
being Jesuits from New Spain, and would have been thrown
into prison had not a justice of the peace, who was acquainted
with their circumstances, interceded and entered bail for
for them.
After their release they lost no time in shaking off the
dust of the inhospitable town, and started on their long
journey to Ephrata by way of Philadelphia. The road
taken was from New York by water to Staten Island, thence
across the Island to Elizabethtown Point, to Elizabethtown
and Woodbridge, thence to the Raritan at New Brunswick,
traversing a distance of forty miles, eleven of which was by
water. From New Brunswick the journey on foot com-
112 The German Sectarians of Pennsylvania.
menced across New Jersey to Trenton, a distance of twenty-
seven miles, where the river was crossed into Pennsylvania.
A stretch of thirty miles brought them once more to Phila-
delphia, where a stop was made at William Jung's for rest.
Three days after they started on their weary tramp of eighty-
six miles to Ephrata. The road chosen was over the old
King's Highway to Lancaster, and thence by the Reading
road to Ephrata. This course was taken on account of the
lateness of the season and the bad condition of the roads,
which, together with the shortness of the days and severe
weather, interfered greatly with their progress and necessi-
tated another short stop at Lancaster. Finally, however,
the four weary and footsore pilgrims arrived within sight
of Mount Zion just as the sun was setting back of the
Furnace Hills in the west. Falling down upon their knees,
they offered up a prayer of thanks for their safe return. A
little further on a stop was made with a house-father, so
timing themselves as to arrive at Zion while the Brother-
hood were at their devotions, that they might once more
hear the sweet cadence of the Ephrata Choir.
Great was the surprise of the assembled brotherhood to
see the four gaunt, haggard figures silently file into the Saal
and take their usual places. After fraternal greetings were
over arrangements were made to hold a general love feast
on the following Sabbath in Peniel to celebrate their safe
return and listen to the greetings sent by the brethren at
Amwell, Barnegat and New England, and the account of
their extended pilgrimage. After this was over each of
the four brethren returned to his regular routine of work
and prayer, as if there had been no intermission.
An exact diary for itinerary was kept of this pilgrimage,
from which, after their return, a full account was written
of the whole journey and the doings of the participants in
detail. This account was then handed to the Superintend-
ent and became the property of the Brotherhood.
Diary of the Journey.
"3
What became of this document is still a question. Tra-
dition tells us that it was the handiwork of Onesimus, and
was burned along with books and MSS. after the expulsion
of the Eckerlins in the following year. This tradition may
be true, but as a matter of fact Onesimus carried a number
of his important books and MSS. away when he left the
Community, and as several of these have, within the last few
years, been found by the writer in his search after matter
bearing upon the Community, the hope is fostered that the
original itinerary of this journey may have escaped de-
struction and will yet be found and shed additional light
upon these early pioneers who filled so important a part in
in the religious history of Pennsylvania.
The Old Town Mill of New London.
»»2j^
fgaE&gi
•^^N^ ~- e& --T^|
CHAPTER V.
THE INDUSTRIAL FEATURE OF THE COMMUNITY.
®"
NDOUBTEDLY the four
Eckerlin brothers were
the organizers of the in-
dustrial and commercial fea-
tures of the mystic settlement
of the Cocalico. The various
enterprises in which the soli-
tary of both sexes engaged
shortly after their organiza-
tion, for a time bade fair to
make the Community the
greatest industrial establish-
ment in America. It was the
brain of Onesimus (Israel Eck-
erlin) that conceived the different enterprises which brought
wealth into the coffers of the Kloster. During the few
years that Onesimus remained in power the Brotherhood
grew in riches and influence. With his expulsion by the
Beissel party in 1745 most of the enterprises lapsed or
were discontinued, the only exception being the printing-
office, and it is a question whether even this was not
114
Ephrata Symbol.
Infant Industries. 115
carried on more for the purpose of disseminating religious
literature than for profit or gain.
The cultivation of the ground thus far had been the
chief labor of the Brotherhood, and so primitive were their
methods and scant their resources, that in the beginning
they not only dragged the plow but even drew the cart.
As the Chronicon states, " they were their own horses ;
when they traveled they went heavily laden like camels,
and sometimes the whole Brotherhood might be seen troop-
ing around the hill of Zion."
The first industry at Ephrata of which we have any re-
cord was the building of a bakehouse. This, our records
say, was erected and operated in the interest of the poor
settlers, no charge whatever being made for the bread or
for the baking.
With the adoption of the communal life a change came
over the scene, and as the Eckerlin brothers assumed charge
of the government of the community plans were laid for de-
veloping the resources both of the land and of the people
who composed the settlement. The idea was to make the
community more than self-supporting.
One of the first movements, looking to the future, was
the planting of a large orchard as well as a row of fruit trees
which entirely surrounded the Kloster property. Attempts
were also made to set out a vineyard on the hillside.
The next movement of importance was the acquiring of
the mill seat on the Cocalico, at the foot of Zion Hill. Un-
fortunately there are no records known to the writer which
would give the exact date when the Community came into
possession of the mill property. This mill was a small grist
mill, dating from the earliest days of the settlement of the
valley. From the data in the Chronicon we find an allusion
which places the purchase.of the property at some time prior
to the death of Agonius.72
72 May 20, 1741.
n6 The German Sectarians of Pennsylvania.
After the property was acquired by the community its
power was rapidly developed. The mill was rebuilt of
stone and its capacity increased to three run of stones.
More than this, in a short space of time we find five dif-
ferent industries centering at this point. First, there was
added a saw mill ; then followed what perhaps may be called
the most important one, the paper mill of the Brotherhood,
wherein much of the paper was made that was used during
the provincial period. There was also added within a few
years a skillfully-built oil mill, with stones the like of which
none existed in America. Much of the oil pressed at this
mill was used to make the printer's ink required in the
province. Looms for weaving both linen and cloth were
set up. A fulling mill was also erected, where the cloth
and homespun made in the community and in the vicinity
were fulled and prepared for use.
A tannery was projected upon a large scale, where both
tanning and tawing {Roth und Weisgerberei) were to be
carried on. This was situated in the meadow, a short dis-
tance west of the Brother House. Extensive vats were dug
and framed. The site of these pits can still be traced, and
remains of them were yet visible within the recollection of
some of the older residents.
A bark mill, for grinding the oak and hemlock bark, was
also built, the large stone of which is said to be still doing
duty in a neighboring bark mill.
The product of the Community tannery was called in de-
rision Jcsniten-leder by such of the Germans as were inimical
to the monastic community. This name, however, did not
impair the quality of the leather, which was evidently like
unto the other Kloster products — good, honest and in de-
maud, as it was sold at a reasonable price. Specimens of
this leather may still be found on some of the books printed
and bound at Ephrata. Shoemaking was also carried on
upon an extensive scale.
Development of Resources. 117
It is stated by some of the descendants of the early set-
tlers that at one time a pottery was also operated by the
Brotherhood, where a crude class of earthenware pottery
was made, such as milk pots, pie dishes, etc. Specimens are
shown with rude ornaments in the glazing, which, we are
told, were made within the Kloster. A careful examina-
tion of the grounds and an exhaustive investigation within
the Kloster confines fail to show any signs of either kiln or
the attendant sherd, broken pieces, etc., such as are always
to be found around a kiln site. Consequently, the writer is
inclined to doubt whether this industry was ever carried on
by the Brotherhood. There are evidences that earthenware
pottery was made in the immediate vicinity, but it was prob-
ably an enterprise of members of the secular community.
Horses and wagons were procured to meet the demands of
the various industries, and so greatly did these increase that
three teams were almost constantly kept upon the road.
Quarries were also opened, and the stone prepared for
building and other purposes. Stone bridges were projected
and an effort made to improve the roads. Agencies were
also established in Philadelphia and elsewhere for the pur-
chase and sale of material and products. Among the per-
sons who at some time acted as such agents we find the
names of Johannes Wiister and Christopher Marshall.
Various interests were also started in the Community
houses. One of the earliest of these was a bookbindery,
which in 1742-3 was the largest and best equipped bindery
in the colonies. It was the only one which could under-
take to bind an edition of magnitude, as was shown in a
previous chapter. Even the Sisterhood were not ex-
empted from labor, as, in addition to their domestic, educa-
tional and musical duties, spinning, quilting, embroidery,
the making of sulphur matches and other employments
were carried on by them upon an extensive scale.
The most important enterprise, however, was undoubtedly
n8 The German Sectarians of Pennsylvania.
the installation of the printing press, for which the type,
ink and paper were all furnished by the Brotherhood, who
printed the sheets, bound the books and distributed the
edition. The story of the Ephrata press will be told in the
course of this narrative.
A visitor to the Cloister73 about this period notes the
following : " Each one performs with as much care as
cheerfulness the particular work assigned to him. The
product is placed in the common stock, serves to supply all
needs, both public and private. They have manufactures
and all the arts necessary, not only for their own use, but
also for a little trade. They are very industrious. They
own a corn mill, an oil mill, a paper mill, which their skill
renders quite profitable. Their women specially excel in
caligraphy, or the art of beautiful writing, and in em-
broidery."
Many were the plans laid by the Eckerlins to increase
the income of the settlement and place the institution upon
a good financial basis. It was designed to eventually re-
place the frame structures by great stone buildings, similar
to the old monastic institutions of Europe. The first of
these architectural monuments to be built was an imposing
mausoleum on Zion Hill, for the repose of the Zionitic
Brotherhood as they were called from time into eternity.
For this purpose plans were drawn, stone was quarried and
dressed, and other preparations made, which were only
interrupted by the expulsion of the Eckerlins from the
settlement.
When the successful issue of the efforts of the Eckerlins
commenced to bear fruit Conrad Beissel, as the spiritual
leader of the settlement, conjectured that the success of
these commercial ventures was not only raising up a rival
to himself, but that the worship of Mammon would soon
extinguish the fires of religion upon the altars if the greed
73 Histoire Naturellc et Politique de la Pen?isylvania. Paris, 176S.
Prior and Abbess.
119
for gain and the accumulation of wealth was not speedily
checked. This soon brought about a rivalry between
Beissel and the ambitious prior, Onesimus, and ended with
a division of the Brotherhood and an estrangement among
the Sisterhood, the prioress siding with the opponents of
Beissel. For some time previous to this rupture, matters
both spiritual and secular, were in the hands of Israel
Eckerlin, under whose able management the industrial
and commercial ventures prospered and the wealth of the
Zionitic Brotherhood increased.
So far as the spiritual affairs of the Community were
concerned, ritualistic
and ceremonial innova-
tions were introduced,
in which the prior and
prioress figured as chief
actors. Special robes
were now made for the
prior according to his
design and directions,
for use in the various
functions of his office.
They were the handi-
work of the sisters, and
were different from any-
thing thus far used in
the Community. Thus,
a distinctive robe was
designed, which he put
on when officiating at a
baptism. Another cos-
tume, assumed upon high feasts when officiating before
the two orders, was patterned after that of the Jewish high
priest, as described in the Book of Exodus. As a model
they used a picture in an old German Bible, which fortu-
nately has come down to us, and is here reproduced. Tra-
120 The German Sectarians of Pennsylvania.
dition states that it was followed even to the row of tinkling
bells. The prior even went so far as to have a jeweled
breastplate made, which, according to the Chronicon, he
wore as a " sign that he had to bear the sins of his people
on his breast, to which fancy, it is reported, he clung till
death."
The prior now constituted Maria Eicher, the superinten-
dent of the Sisterhood, an abbess, who forthwith bedecked
herself with insignia and robes similar to those worn in the
monastic institutions of Rome. Henceforth, for a time,
Prior Onesimus and Abbess Maria revelled in ecclesiastical
pomp and show, and assumed the whole management and
direction of the Community.
The humiliation of Beissel was now complete. Nomi-
nally he was still the superintendent, but, as a matter of
fact, he was completely ignored by the aggressive prior
and his supporters, who gradually deposed him from all
power and forced him to retire to one of the small cabins,
where he remained for a time, sick and neglected by all but
a few faithful ones of both orders. As the Chronicon says :
" During which time the Superintendent sat in his house,
forsaken by God, men and angels, whereof no judgment
could be passed against him, since he did not lay claim to
any good for himself."
At last, however, Beissel summoned enough strength to
overthrow the opposing party and expelled the leaders, and
as he thereby swept away, as it were, the commercial feat-
ures, the settlement, for a time at least, became again a
spiritual community.
At the time of the expulsion of the Eckerlins the mills
of the Community were crowded with orders to their utmost
capacity. At the saw mill piles of logs were awaiting the
turn to be sawed into timber and boards. In the paper mill
the demand was so great for the Ephrata product that orders
could only be filled in the distant f uture. To supply which
J
Mammon vs. Religion. 121
v>
it had been necessary to collect a large stock of rags and
have them ready to put under the stampers as opportunity
offered. The demands upon the capacity of the grist and
oil mills were even more pressing, as they were not alone
run upon the grist or toll system, but upon the merchant
principle as well. Wheat, grain and seed were bought out-
right by the Brethren and stored in granaries until it could
be milled into flour or oil, and then sold at a good profit in
the Philadelphia markets.
To operate these varied interests a number of horses,
oxen, wagons and employees were required, together with
agents and correspondents at different trade centers. All
of this needed a head with executive ability and a mind
strong enough to control the working forces and opposing
influences within the Community.
Such was the condition at Ephrata in September, 1745.
With the exit of the Eckerlins an immediate change took
place. The mills were summarily closed and the announce-
ment was made that all contracts were cancelled, standing
orders would be filled, after which no grain, wheat, seed,
logs or rags would be purchased by the Brotherhood, ex-
cepting such as would be required for the uses of the Com-
munity. Following this notice all horses, wagons and oxen
were sold and the employees discharged, after which the
great industrial establishment on the Cocalico settled down
to the humdrum existence of a country mill seat. One of
the chief incentives for such drastic measures was, to refute
the charges made by envious neighbors, " that the Brother-
hood were in reality merely a company of buyers and
traders." The demands upon the Brotherhood for the pro-
ducts of their mills, however, continued in spite of the
severe retrenchment. The excellence of their flour, the
weight of the oil and the quality of the paper and card-
board, of which they were the only makers in America, all
combined to create a market for the Kloster products. No
122 The Ger?nan Sectarians of Pennsylvania.
effort, however, was made in after years to again extend
the business or cater for any except home demand.
Thus things went on until the night of December 5th,
1747. It was toward morning, December 6th, when a great
calamity overtook the Kloster Community. This was
nothing less than the destruction of three of the mills by
fire. The annalist of the Kloster, commenting upon the
calamity, writes :
" On December 5th, 1747, which was Sabbath, the following
important circumstance happened, when, according to custom,
the Brethren, after supper on that day, had allotted the work for
the week in presence of the superintendent, and had ordered that
these Brethren should work at the printing press, others in the
book binder)', several in the paper mill and flour mill, and others
again at shoemaking, etc. The superintendent spoke these
weighty words in conclusion : ' I now withdraw again from all
that has been done, and leave it to God, in order to see what kind
of a trial will come to me through this whole affair. For as yet I
have no proof at hand by which I could know that God approves
it, ' ' etc. But when every person in the settlement was wrapped
in the first sleep, and the millers were going to the work assigned
them, on their waj' they saw the mill all in flames. They, there-
fore, gave the necessary alarm in the whole settlement. ' '
Almost immediately the sharp tones of the alarm bells
rang out loud and far in the frosty night's air ; the tones,
mingling with the shrill shriek of the conch, blown from
the Sister House, soon awoke everyone within the settle-
ment and adjoining farm-houses.
Everybody within call, the Brethren and Sisters of the
Cloister, followed by the men, women and children of the
households, all ran to the fire, which by this time brightly
illuminated the horizon, on what Lamech calls "one of the
coldest nights of the whole winter." Quickly the ice was
broken in both mill race and dam, and lines formed by the
women from the water to the fire, and, while the men, at one
Destruction of the Mills.
123
end, filled the buckets, the women passed thein from hand
to hand until they reached the men at the other end who
poured the water upon the fire ; a second line of children
and the weaker women returned the empty buckets to the
men, who refilled them. Thus a steady stream of water
was poured upon the fire.
It was soon evident that all efforts to extinguish the burn-
ing mills would be in vain. Efforts were then made ^^
to save the paper mill, which as yet was safe, and
the saw mill, which had just caught fire. By
a united effort and hard labor the two build-
ings were saved.
There can be little doubt but that this
fire was the work of an incendiary.
Who it was has never been disclosed.
Many persons were suspected, and
Madam Rumor had full sway.
Among many of the settlers
in the township it was firmly
believed that Beissel, if so
disposed, might have told"
how the fire originated.
Within four hours on this
frosty night the whole of the
flour mill, with its three run
of stones, together with 260
bushels of wheat and 150
bushels of other grain, were
consumed. A skillfully-
built oil mill, with stones, '
Beissel, J aebez and Onesimus.
the like of which none From an old Kloster sketch.
before existed in America, besides a large store of oil and
above 500 bushels of flaxseed, together with a complete
fulling mill {walck-miihlc), with all that belongs to it, fell
a prey to the devouring element.
124 The German Sectarians of Pennsylvania.
" Thus," Lamech continues, " did the fire, with God's
permission, make an end to all the mammon which the
Eckerlins, by their flaying, scraping and miserly conduct,
had gathered in the former household."
Agrippa, in a foot-note, adds : " Although this mill was
the cause of the Solitary Brethren engaging in all kinds of
worldly pursuits, in opposition to their heavenly calling, it
nevertheless must be acknowledged that it was of great
benefit to the household, for the poor solitaries have
obtained their bread by it now for nearly fifty years."
After the fire a new danger threatened the Community,
as all of the flour was consumed, and the loaves in the
bakery would not last the week out. Then, again, there
was little or no money in the treasury wherewith to feed
the eighty Solitary, much less to rebuild the destroyed
mills. In this dilemma an appeal was made to God and
the house fathers of the secular community. As the mill
was a necessity, the latter agreed to contribute both money,
labor and material, provided they were accorded a one-half
interest. This was granted them, and they immediately
transferred their title to the Sisterhood.
The rebuilding was now begun with great energy, al-
though it was in the coldest season of the year. The
Brotherhood were aided in their tribulation and labors by
many of the Lutherans in the valley, who gave timber and
helped with their teams, a favor which the Brotherhood
gratefully acknowledged and returned a few years later
when the Lutherans built their church. So rapidly did
the work proceed that by the first week in February one
set of burrs was ready to put into operation.
The other two mills were also rebuilt during the spring,
but, from a somewhat ambiguous note in Acrelius' account
of his visit in 1753, it would appear that the fulling mill
again fell a prey to the flames shortly before his visit, an
incident which does not appear in the Chronicon, viz.:
Vicissitude of the Old Mill. 125
" The mills which belong to the convent are both a useful
and an ingenious work. There are flour, saw and paper
mills, a fulling mill and a flaxseed oil press at the same
place and operated with the same power. The greater part
of their support is derived from the oil press. The flonr
mill makes good flour, so that in view of this, and also be-
cause the toll is moderate, the people pass by other mills to
come to this one. The saw mill is also in a good condition.
The paper mill makes the best kind of card paper. The
fulling mill was burnt down." About this Miller related
" that one evening, when the Brethren were together con-
sulting about the next day's work, word came that the mill
was in flames. That was occasioned by the carelessness of
some of the Brethren who did not look after the fire before
they went away from it." 74
Two years after Acrelius' visit, August 2, 1755, Johannes
Bauman and wife Margaretha, donated for the use of the
Brotherhood, for a period of thirty years, their mill seat and
several acres of land. This was on the Cocalico, just south of
the present turnpike, and was the forerunner of the large flour
mill west of the bridge, described in our second chapter.75
The Brotherhood operated this mill as a paper mill, thus
running two mills for that purpose.
Thus matters went on until the close of the Revolution,
when, on account of the increase of population, the demands
upon the Kloster Miihle again became beyond its capacity.
Consequently, after peace was declared, arrangements were
made to enlarge the grist mill and increase its capacity.
Upon this occasion the large tablet, with its L,atin inscrip-
tion, was placed in the front wall, this set forth :
Deo propitio restauratni \ pro bono publico impen \ sis
Socieiatis Ephratensis \ Anno MDCCLXXXIV post \ or-
dineni fundatum Lmo Fun- | datorisque obitum XVII.
74 Visit of Provost Magister Acrelius to the Ephrata Cloister, August
20, 1753-
15 Vol. i, pp. 8-20.
126 The German Sectarians of Pennsylvania.
[Translation. — Restored by the favor of God and for the
public good, at the expense of the Ephrata Society, in the
year 1784, the fiftieth after the founding of the order and
after the death of the founder the seventeenth.]
Hardly had the work been finished and the burrs were
once again grinding the golden grain when, upon the night
of the 1st of September, 1784, between 2 and 3 o'clock in
the morning, some miscreant again set the mill afire.
Luckily the flames were discovered and the alarm given,
when the scenes of thirty-seven years ago were repeated, but
with a happier result, as the fire was conquered by the united
efforts of the men and women before much damage was done.
Agrippa, referring to the above, tells us that " envious
people dared to burn it down again and to start the fire in
a place which was overfilled with combustible material,
occasioning a terrible conflagration, which, however, was
early discovered and extinguished."
The old mill seat of the Kloster, which for so many years
provided a competency for the Community, has undergone
many changes of ownership and management since the days
when it was run pro bono publico by the Brotherhood of
Ephrata. It is still run as a grist mill and grinds the grain
and chops the feed for the surrounding farming community,
and an advertisement, now before the writer, sets forth that
the flour made at this mill is still the same stone-pressed,
ground flour as made in the days of the Zionitic Mystics.
A visit to the old mill seat shows the changes of time.
The oil mill, with its ingenious machinery ; the paper mill,
with its stampers, vats and sieves, and the fulling mill, with
its noisy rattle, have long since passed away. Not even the
foundations of these buildings are to be traced. Even the
regular travel has been deflected by way of Gross' Corner.
A bridge now spans the creek, and the old ford, still plainly
discernible, is rarely used.
The grist and saw mill, however, still grinds and saws,
I
m
O
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The Mills at the Present Day.
127
fed by the Coealieo as of yore. The large piles of logs of
old are missing, the grists often few. The hooded Kloster
Brnder has long since given place to the plain, every-day
miller, and the time is evidently not far off when even the
old burrs will give place to the modern iron roller.
The upper mill seat, known as the "Banman" Mill, near
the turnpike bridge, was also enlarged in 1791, and later
was used exclusively for making paper and card board.
We now find in its place a large modern steam flouring
mill. All that is left to remind the passerby of the olden
time is the ancient date stone A° 1791.
Both mill seats have long since passed from the owner-
ship of the Sabbatarian congregation, which now holds
sway over the old Kloster confine on the Coealieo.
CHAPTER VI.
THE MUSIC OF THE CLOISTER.
ONE of the most unique
features of the Eph-
rata Cloister was the
peculiar music which origi-
nated with the Community
on the Cocalico.
Numerous specimens in
MSS. of this music have
been preserved in the beauti-
ful penmanship of the Klos-
ter writing-room, a number
of which pieces will be de-
design in kloster music book. scribed and illustrated in the
course of this chapter. Most of these melodies are set for
four parts, many for two parts. In the great choir book we
find tunes set in five, six and seven parts. There was also
a folio volume of anthems, all of which were set in seven
parts.
The rendition of this music was as peculiar as the music
itself, and was sung in a falsetto voice without opening wide
the lips. The result was a " soft measured cadence of sweet
harmony." The true Ephrata vocal music virtually died
out with the Community.
128
The Epkrata Choir. 129
Early in the present century the style was still preserved
and used at the Snowhill "Nunnery." Their singing, how-
ever, was weak in comparison with the old Ephrata choir.
Still even this, it is said, when once heard could never be
forgotten. The writer, during his many years of research
in the history of these people, has met two persons who
were familiar with the proper rendition. Brother Obed
(Suowberger), of Antietam, who, in his youthful days, sang
in the choir at Snowhill, and upon several occasions, in his
old days, tried to give me an example of his singing. In a
note to the writer (1890) he says that the choir singing of
the Snowhill Institute was usually in five parts, but upon
one occasion he heard Elizabeth Suowberger sing the sixth
part. The other was an old brother from Bedford county,
then in his 93d year, and who, in his boyhood, while going
to the school of the Brotherhood at Ephrata, heard the music
in the Brother saal and gave a vivid description of how the
responses were sung by the females from their latticed
gallery.
Of late years, since the decline of the Snowhill institu-
tion, the mode of rendition has been entirely forgotten and
lost. It is now a great pleasure for the writer to be able to
give once again the key to these native Pennsylvania-Ger-
man harmonies. This was found by a careful study of the
different MS. exercises and the dissertations of Beissel upon
his art of singing. Careful translations of both have been
made. The transposition into modern notation of the mu-
sical exercises and tunes are by a gentleman of Philadel-
phia who has made a study of hymn tunes and melodies,
and has kindly transposed for the writer a few of the
Ephrata chorals and anthems into modern notation, speci-
mens of which are reproduced in the course of this chap-
ter. Acknowledgments are also due him for suggestions
during the course of the translation of the technical dis-
sertation.
;3o 73k German Sectarians of Pennsylvania.
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Seven Part Ephrata Choral.
From original MSS., Paradishches Wundtr-sful, vide Appendix A.
An Ephrata Anthem.
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tti^Ofrtto Softer alkr$«wn,&« fdn 23olcf batb m* 6mH$ tyto,
KDJU<6n »itt>
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in the bar, which in modern music would have but four.
All of the music for the upper parts is in the C clef, which
until recently was usually adopted, as by its use all of the
notes of an air could be kept within the
staff, and this obviated the use of leger lines.
Beissel, however, in many cases had to use
leger lines on account of the tremendous
;_ compass of his voice.
It is recorded " that when the Kloster was
S in its halcyon days they had over one thou-
u sand pieces of original music. Some of this
3 was set in two parts, first and second, for
1 social praise of two together ;7S the same set
° in four parts, and again the same set in five
£ parts, which latter was the arrangement
• generally used in public worship.
o The same curious manuscript goes on to
o state that
w
D
' ' Beissel took his style from the music of
< nature, and the whole of it, comprising several
£ large volumes, is founded on the tones of the
h ^olian harp ; the singing, in a word, is the
(2 -5£olian harp harmonized. It is very peculiar
| in its style and concords, and in its execution.
fc The tones issuing from the choir imitate very
z soft instrumental music, carrying a softness
o
h and devotion almost superhuman to the audi-
h tor. Their music is set in two, four, five and
j seven parts. All the parts save the bass, which
is set in two parts, are led and sung exclu-
sively by the females,79 the men being confined
to the high and low bass. The latter, resem-
bling the deep tones of the organ, and the
former in combination with one of the female
parts, the contrast produces an excellent imitation of the con-
cert horn [hautboy] . The whole is sung in the falsetto voice,
Singing by Classes 07' Choirs. 135
which throws the sound up to the ceiling, and the melody,
which seems to be more than human (at least so far from
common church music), appears to be descending from above
and hovering over the heads of the assembly."
The first evidence we have of any departure from the
rugged chorals of Lobwasser was at the first general confer-
ence of the Brethren, held at the house of Martin Urner on
Whitsunday, May 21, 1727, when Beissel introduced alter-
nate singing by classes or choirs. This has already been
described in the former volume.80 That Conrad Beissel did
not elaborate upon this feature at that time is amply shown
by the " Melodien Register" of the various hymn books
published by the congregation prior to the arrival of Ludwig
Blum, who, it appears, came to the community after the
Weyrauchs Hugel was printed, and who, undoubtedly, first
introduced the English harmony to the notice of Beissel,
who subsequently evolved the system of music and singing
peculiar to the Ephrata Community.
The Chronicon, in introducing the subject, states :
" Thus far they (the Solitary) had sought self-sacrifice in
hard labor, but now the Superintendent was urged by his Guide
to establish higher schools, of which the singing school was the
beginning. This science belongs more to the angelic world
than to ours. The principles of it are not only the same all
over the world, but the angels themselves, when they sang at
the birth of Christ, had to make use of our rules. The whole
art consists of seven notes, which form two-thirds and one
octave, which are always sung in such a way that you do not
hear the tone which stands between two notes, thus occasion-
ing a sweet dissonance, which renders the art a great wonder.
77 Fahnestock's MSS. in library of the writer.
18 Specimen in the collection of the writer.
79 This refers to choir music when both Orders were present. At the
services of the Brotherhood four part music was used, — tenor, discant
and bass.
80 Volume i, pp. 128, 129.
136 The German Sectarians of Pennsylvania.
It is also remarkable that, although so great confusion of lan-
guages arose, the singing remained untouched. But as every-
thing necessary in the settlement had to be stolen from the
world spirit, so also in respect to singing. The Superintendent
did not know anything about it, except some notes which he
had learned on the violin ; but a certain house father, by the
TKttunoeibarer •ftonlg ! "foerrscber von una alien.8'
s
T*
Qr] M t I \ .. a*
BE
±±
4* €A/
35
£L
35C
1
*+-
I V c
2
HE
-
Specimen Tune from Weyrauchs Hugel.
Reduced to Modern Notation.
name of Ludwig Blum, was a master singer and was also versed
in composition. He once brought some artistic pieces to the
Superintendent, which induced him to make use of the brother
in his church building.
" Now those of the Solitarj', of whom about seventy of both
sexes were in the settlement, were selected, who had talent for
singing, and the above-mentioned Ludwig Blum, together with
si Weyrauchs Hugel, Hymn No! 630. The melody is an old German
choral " Zion's Hoffnung Kommet," MS. Noten Buch, p. 100.
Ludwig Blum. 137
the Superintendent, arranged a singing school in the settle-
ment, and everything prospered for a time. But the sisters at
last complained to the Superintendent that they were sold to
one man, and petitioned him to manage the school himself, say-
ing that they would steal the whole secret of the schoolmaster
and hand it over to him. The Superintendent soon perceived
that this advice came from God, for, as the event proved, quite
different things were hidden under it, for which the good school-
master's hands were not made. And now the sisters told the
Superintendent everything they had learned in the school, and
as soon as they saw that he had mastered the art the}' dismissed
their schoolmaster, at which he took such offence that he left
the settlement and did not walk with them any more."
Nothing definite has been found thus far in either the
Ephrata or county records that would shed any further
light upon the history of Ludwig Blum. That he was a
man of family and an accomplished musician when he came
to the valley of the Cocalico is shown by the Chronicon,
which designates him as a house father and master singer.
By an entry in the register of the community it appears
that his wife died some time in 1739. From an ambiguous
entry in Brother Obediah's diary it would appear that she
was the mother of Sister Migtonia.
" 1739. Starb der Schwester Migtonia Mutler und des
Ludwig Blum scin zveib."
The name does not appear again in either register or
diary.
The development of the Ephrata system of music was a
gradual one, and it took several years to bring it and the
voices of the different choruses to perfection, in all of which
Conrad Beissel was now the master spirit. Another of the
curious phases of this movement was the method by which
Beissel produced, or claimed to produce, the voices, some of
which had a compass of two octaves. This was, to put the
different classes upon a distinctive diet, so regulated as
138 The German Sectarians of Pennsylvania.
to affect the vocal chords and mold them and give forth
the required pitch of the class. Thus the diet for the bass
singers was entirely different from the tenor voices, while
the second bass and baritone varied as greatly as that se-
lected for soprano and alto. Just what these special diets
were is not known, as their rules were evidently in manu-
script and have long since been lost or destroyed.
In Beissel's preface to the Turtle Taube, printed in 1747,
some mention is made therein of these special diets, which
will appear later on.
To a successful cultivation of this music Beissel taught
that purity of heart and spirit, and a clean, godly life was
absolutely requisite. Further, " that godly virtue must be
at the source of our whole walk, because by it you obtain
favor with the spirit of singing, which is the Holy Spirit."
After Beissel assumed the role of Caftcll Meister he held
a singing school upon certain evenings in the sister house.
The sessions lasted four hours, during the third, fourth, fifth
and sixth hours of their notation corresponding to ours from
eight o'clock to midnight. To further inculcate the neces-
sity of purity of heart and mind he required the scholars to
appear in snow white garments, a rule to which he strictly
adhered himself. Upon the nights when the singing classes
met the brethren who attended would walk in procession,
led by Brother Jephune, from the Zion convent, on the hill,
down to the sister house in the meadow. Being dressed in
white, they presented a spectral scene as they slowly wended
their way down the hillside. Their return was in the same
manner, and so timed that they arrived at their convent in
time for the midnight mass.
Beissel ruled these classes with an iron hand, and the
least sign of levity or frivolity at once drew down upon the
offender the wrath of the leader, a course which caused
frequent changes in the personnel of the classes. One of
the most prominent of the members, who refused to submit
Arbitrary Rule of Beissel. 139
to the arbitrary rulings of Beissel, was Brother Jephune
(Samuel Eckerlin) and the waning of whose influence is
dated from this fact. That these classes were not always
harmonious gatherings and before long led to a serious
interruption in the study of their music, is shown by the
following note in the Chronicou :
' ' The Superintendent conducted the school with great stern-
ness, so that whoever did not know him, might have thought
him to be a man of unchecked passions. At times he scolded
for one or two hours in succession, especially when he saw that
they were under a ban, and at such times he looked really ma-
jestic, so that even his countenance glistened. When the Sisters
saw that a continual quarreling was going on in their school,
they took counsel among themselves to find out the cause of
this dissension, and came at last to the conclusion that it must
be in the difference of sex, and, therefore, determined to give
up the school. But they were greatly mistaken in the cause.
It was the very opposite. For God assigned to him a danger-
ous post, where many a saint had already lost his crown ;
besides some had even tried to cut off his locks, and who
knows whether some such people were not among his choir.
Meanwhile they sent a sister, Tabea by name, who was bold
enough for such a mission, to inform the Superintendent that
they would break off all connection with the school entirely.
Thereupon the Superintendent asked them whether they would
free him of all responsibility before God, to which they answered
' Yes. ' Thus was the spiritual union between the Superinten-
dent and Sisters sundered by this imprudent counsel, and he
entirely withdrew his favor from their house. ' '
This break, however, was of but short duration. Sister
Tabea82 who was the leader of the revolt, and in the mean-
time had promised a young man to lay aside the habit of
the Order and enter the married state ; at the last moment,
while dressed for the ceremony, repented and dismissed her
bridegroom, and once again entered her hammer in the
81 Anna Thomaun.
140 The German Sectarians of Pennsylvania.
Sisterhouse. Her actions influenced the Sisterhood to
again submit to the guardianship of Beissel. The singing
class of the Sisters was now reorganized under the leader-
ship of Sister Tabea, henceforth known as Anastasia.
After the practice of some weeks the choir of Sisters
under leadership of Anas-
tasia, went into the general
meeting and sang the hymn,
Gott wir kommen dir Entge-
gen 83 [God, we come to meet
thee], with five voices.
Gott wir kommen Dir entgegen,
Zeigen unsre Frucht der Saat,
Die wir, unter deinem Segen,
Ausgesaet durcli deiner Gnad.
Hier sind wir, und zeigen an
Was du uns hast gethan.
This was one of Beissel's
own favorite compositions.
The score of the original
music of this hymn is shown
in fac-simile on this page.
So effectively was this ren-
dered that it was at once
demanded that the singing-
school be reopened, and mem-
bers of the Secular Congrega-
tion be given equal privileges
for instruction with the Solitary.
This fresh enthusiasm, however, was not without oppo-
sition. One of the house-fathers even publicly offered a
testimony and wrote against it ; a course which only had
the effect of drawing forth a reprimand from Beissel.
Henceforth, the singing-school and study of musical har-
83 Turtle Taube, Hymn No. 13. Zionitischc Rosen Garten, melody, No.
66, p. 27.
Forming tlie Choirs.
141
mony became a permanent feature of the Ephrata settle-
ment. Again referring to the record we find :
" After the Superintendent had, with much trouble, broken
the ice and taught the first principles of singing to the scholars,
he divided them into five choirs, with five persons to each choir,
namely, one air, one tenor, one alto and two bass singers. The
Sisters were divided into three choirs, the upper, middle and
lower ; and in the choruses a sign was made for each choir, when
to be silent and when to join in the singing. These three choirs
had their separate seats at the table of the Sisters during love
feasts, the upper choir at the upper end, the middle at the middle,
and the lower at the lower end. In singing antiphonally, there-
euVZZ »tr fcutJtott Mr «t«*9«i, jrtgtn unlit Sracfct to <£><\at, \>\e rofr unttr
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" GOTT W1R KOMMEN DlR ENTGEGEN" ARRANGED AS A FOUR PART ANTHEM.
From MS. IVunderspiel.
fore, the singing went alternately up and down the table. Not
only had each choir to observe its time when to join in, but,
because there were solos in each chorale, every voice knew when
to keep silent, all of which was most attentively observed."
142
The German Sectarians of Pennsylvania.
m%?A&
The Solitary Turtle Tanbe.
H3
The study and practice of this music now became an
established feature of the Ephrata institution. It also
stimulated the poetic muse of the Solitary, both male and
female, and resulted in a great number of hymns being
composed by the inmates of the Kloster and set to tunes
of their own.
Sger f i tt fa m c h imi) t> e r ( otie fietacittfu. £ie&c&®ct$6t«r
W$ Dcmmicu bep&e* Die SDorrofi: Dcr .ncucti Q8c(t file
auct; Die DorjiDiffficit DorfommeriDc r 1747%
Fac-simile of Title Page.
These new hymns and tunes gradually replaced those of
the Weyrauch 's Hug el, and a demand arose for a new hymn-
144 The German Sectarians of Pennsylvania.
book. This was printed in 1747 and issued as a small
quarto, seven and one-half inches by six inches, under the
title of : Das Gesang der einsamen und Verlassenen Turtel
Tan be.
Das I Gesang \ Der einsamen und verlassenen \ Turtel-
Tanbe | Nemlich der Chmstlichcn \ Kirche. — Odergeisllichc
u. Erfahruugs-volle Leidens u. Liebes-Gethone, \ Als darin-
nen beydes die Vorkost der nenen Welt als \ auch die dar-
ziuischcn vorkommende Creutzes-und Leidens- | Wege nach
Hirer Wtirde dargeslellt, und in \ geistliclie Rcimen gcbracht
I Von einem Friedsamcn und nach der \ stillen E'd'igkcit
wallcnden | Pilger. — Und nun \ Zum gebrauch der Ein-
samen und Verlassenen zu Zion \ gesammlet und ans Licht
gegeben. \ Ephrato. \ Drucks der Briiderschaft im Jahr
H47-
[Translation. — The Song of the Solitary and Deserted
Turtle-Dove, namely the Christian Church ; or spiritual
and experienceful — songs of Love and Sorrow, as therein
both, a foretaste of the new world as well as the interven-
ing roads of the cross and sorrow are presented according
to their dignity in spiritual rhymes.
By one who is a peaceful and striving pilgrim toward the
Silent Eternity ; and now gathered together and brought to
light for the use of the Solitary and Deserted in Zion.
Collation. — Foreword, 5 pp. ; Preface, 14 pp. ; Text, 495
pp., Index, 7 pp.]
This was, so far as we know, the first hymn-book printed
at Ephrata, and contains only original material.
Sixteen brothers and twenty-three sisters contributed no
less than ninety-six hymns to this unique collection. The
remaining two hundred and seventy-five are supposed to be
the work of Conrad Beissel. The names of the contributors
taken from a marked copy in the library of the writer are
as follows :
Muse of the Kloster.
*45
Agabus .
Agonius
Eleazer
Elkanah
Gideon .
Jaebez .
Jethro .
Joel . .
Martin .
Nathan .
Nehemiah
Philemon
Salma .
Theonis
Abigail .
Anastasia
Basilla
Drusiana
Effigenia
Some time after the expulsion of the Eckerlins, a col-
lection of these tunes was made, from which all effusions
of the Eckerlins or their adherents was carefully elimi-
nated. Three hundred and sixty-six of these melodies were
gathered into a volume under the title : Zionitscher Rosen
Garten vo?i der Geistlichen Ritterschafft in der Kirchen
Gottes, gepflantzet und Erbauet in Ephrata in Jahr 1745.
A number of copies were laboriously made by both the
brethren and sisters for the use of their choirs. Among
these books are to be found the finest specimens of the
Ephrata writing-rooms.
The music for the new hymn-book was set in five parts
for the full choir where both orders joined in worship, and
in four parts for ordinary worship of the sisterhood in their
chapel. For the uses of the secular congregation the tunes
1
EUPHROSINA . .
• 3
16
Eugenia . . . .
3
I
Foeben (Phcebe)
4
I
Flavia
3
I
Genoveva . . .
2
7
Hanna ....
1
4
JAEL
2
3
Keturah . . .
5
2
Maria (Prioress) .
5
1
Naemy ....
3
1
Paulina . . .
3
3
Persida . . .
2
1
Priscam . . .
1
2
2
1
Sophia ....
1
1
1
1
Theckla . . .
1
2
Theresia . . .
2
1
Zenobia . . .
1
146 The German Sectarians of Pennsylvania.
were set in two parts and frequently written on the margin
of the printed page. (See illustration on page 134.)
The whole collection is divided into five parts :
What is called Vorrede von der Singarbeit (preface about
the art of singing), is really a treatise on harmony written
raj* tjFdoffj in SServft $5
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First Page of Arnold's Observations.
pear of the speculations of Thomas Bromley, of which the
younger Saner published an American reprint in 1759-
96 Manuscript in the library of the writer.
1 68 The German Sectarians of Pennsylvania.
This work was partly translated into the German at Eph-
rata, and Bromley's " Law of Circumcision {Gesets der
Beschiteidung, pp. 12-38) became a part of the Kloster
theosophy.97
So far as known to the writer no German version of this
work was ever published.
A careful examination of the works of Beissel, both prose
and verse, will show the cor-
rectness of our deductions, as The w a y » the
here presented, and that the SABBATH OF REST.
whole structure was based or the
upon Gottfried Arnold, com- SouTs Progrefs in tbt Work
bined with the true Rosicru- of the
cian theosophy, of which the
hypothesis of the Ego and
NEWBIRTH.
WITH
Two Difcourfes of the Author neverbefore Printed vh.
The Journeys of the Children of Jfratl, as in their
Names and hiftorical Pafligej, they comprise ihs
gteat and gradual Work of Regeneration :
AND
A Treatife of extraordinary divine Dilpenlat'dlTsi
under the Jewijh and Gofpel Adminiitrarions
Non-Ego forms an important
feature. The speculations
and ritual of the Zionitic
Brotherhood are not to be
confounded with the theoso-
phy of Beissel and the Com-
munity. The chief object of
the Brotherhood was the at-
tainment of physical and
spiritual regeneration ; that
of Conrad Beissel was a con-
version or betterment of the
Community at large.
An occasional glimpse and insight into the tenets and
religious ceremonies of the secular branch of the Ephrata
Congregation is given us by Provost Israel Acrelius, as
gleaned and witnessed by him during his visit to Ephrata
in 1753, and his conversations with Prior Jaebez. Here
we have two learned theologians arguing from opposite
97 Manuscript translation in the library of the writer.
By Mr. Thomas Bromley.
To which arc added
A Difcourfe oh Miftakcs concerning Religion, Entho»
fiafm, Experiences &c. By liomai Hartley Reitor
of Wwwick.
LONDON PrtatuL
Cermjntown Reprinted and fold by Clmflopbir Stmai
Alfo fold bfSotcmon Fujjtll and Jonatlmi Ztm m
PbiMBtbii. 17S8.
American Reprint of Bromley's
Works.
Acre/ins vs. Jaebez. 169
points of view, without any bitterness of feeling so often
manifest in religious discussions. Only such portions as
relate to the doctrine are here given ; the descriptive por-
tion forms a separate chapter of this work.
Provost Acrelius states that on the seventh of September,
1753, he went to visit the Ephrata settlement in company
with Mr. George Ross, a young and rising member of the
Lancaster County bar. They were received and treated as
old friends, and Acrelius was given every opportunity for
gaining an insight into the peculiar cloister life on the
Cocalico.
In their talk about doctrinal matters, one of the first topics
touched upon was the time for keeping the Lord's Supper,
which here was always done in the evening. Prior Jaebez
in reply to the Provost's question answered :
"A supper cannot be held at mid-day ; its time is in the
evening.
"It is our duty as Christians to regard the primitive state
of the church, and not to make changes therein at our own
caprice.
' ' We can prove ourselves to have both the spirit and the
state of the primitive church. We keep our vows of chastity,
we have all things in common among us, we observe the wash-
ing of the feet and other things.
" It is enough to retain those [ceremonies] which contain in
them something that is symbolical, and which exhibit the value
of the Lord's Supper.
"The brethren live in the simplicity of their faith, and do
not place a high value upon disputations. You must consider
that we have lived here more than twenty years, and we must
have learned something from our immediate intercourse with
God during that time. ' '
" From that hour," continues Acrelius, " I determined not
to go any further into controversy than he [Jaebez] himself
occasioned and took pleasure in, so that I might not make
myself a disagreeable guest."
m
170 The German Sectarians of Pennsylvania.
As to the external pains of hell, Jaebez said :
" I do not believe that the soul, which is a part of God's
being, can perish eternally. As long as you are evil and I
good, we shall never agree ; but if we are both good, then we
shall well agree. When thirty-nine thousand years have passed,
and the great Jubilee comes, then the Devil shall be chained."
Referring to the absence of general church prayers in
their worship, Jaebez said :
' ' The heart is not always open for prayer ; to pray with a
closed heart is only hypocrisy.
' ' Prayer is a gift of the Spirit. Those whose hearts are not
open have not received that gift and cannot pray.
' ' He who has a desire to pray has also liberty to do so among
us, only he must report it to Father Friedsam, as he keeps order
in our congregation, and we cannot do less than pay him this
respect, as he is the founder of the Brotherhood."
As to the peculiar mode of administering the ordinance
of holy baptism, Jaebez said :
' ' We seldom receive any others than such as have been
already baptized, and who thus have some knowledge of Chris-
tianity ; but if they have been brought up in our Society, we
first instruct them. When they come to the water, the min-
ister puts to them the necessary questions, which are to be
answered. Then the person falls down upon his knees in the
water and places both his opened hands before his mouth, with
the ends of his fingers turned towards his nose, so as to keep
his nostrils closed, and the same with his mouth. The minister
then lays his right hand crosswise over the other's hands and
presses them closely together, holding his left hand behind his
neck, and thus plunges the person under the water. When
the person who is to be baptized makes resistance during the
performance of the rite, force and strength are employed for its
completion. Without dipping them under the water there can
be no baptism : the person must be submerged. When Christ
sent out His Apostles, he commanded them to baptize, which
word cannot receive its significance in a small cup of water. ' '
Jewish vs. Christian F.arv. 171
It is to be observed that, according to their received
opinion, the cross of affliction is the surest token of a
genuine Christianity, whether it come through God's prov-
idence, or the faithful take it upon themselves of their own
accord. Acrelins said that, according to this, all incurable
sickness is Christian, or more correctly, with some it is
preparatory, and with others a means of strengthening them
in Christianity. But no suffering, whether internal or ex-
ternal, can of itself make us Christians, or be regarded as
the surest token of Christianity, for Pharoah's magicians
had boils as well as Job. Jaebez answered :
"We make a difference between God's punishments and
God's corrections, but the Christian without the cross is no
Christian."
As to the keeping of the seventh day, Acrelius asked
Prior Jaebez why they who professed to be Christians
should so regulate themselves by the Jewish law, and
separate themselves from all others who confess the Chris-
tian name. Jaebez answered : " That is no Jewish law,
but a perpetual natural law \_lex naturalis perpetua, in
the original] which is written upon the hearts of all men,
and is of the same force as all the other nine of the ten
Divine Commandments, none of which can be changed but
stand to all eternity."
Acrelius states in conclusion :
: ' They hold with the Quakers, inasmuch as they are a sort
of enthusiasts. They do indeed read the Scriptures, but believe
themselves to be possessed of an Inward Light which transcends
the outward. They therefore despise all outward instruction ;
give out that their sermons come from the immediate light and
impulse of the Spirit at the same time as they speak ; that each
and every one has liberty to teach publicly in their congrega-
tions, when the order comes therefor ; that we are to use ' thou'
in conversation ; to shake hands ; exhibit absolute perfection in
172 The German Sectarians of Pennsylvania.
our life, and to use uo prayers, unless they come extempore into
the head.
' ' They agree with the Anabaptists in that they take no one
into their Society unless he have been baptized by them ; they
baptize those who come from other churches ; baptize only
those who have come to years of discretion ; their baptism is
performed with abundance of water by immersion. Other
things have been already mentioned. They also hold services
in their churches late at night.
' ' With the Papists also they have much in common, although
they call themselves Protestants ; they follow the same cloist-
ered life, and have a cloister dress, and also rules for their
meals ; they seek their justification by a severe life, and per-
fection in a life of celibacy ; they believe in a purgatory or
purifying fire after death ; on which account also Father
Friedsam at certain times offers prayers for the dead. Many
Roman Catholics from Germany have been received into their
Society and live among them. The number of people in the
cloister was much greater in former years. Now the brethren
are not more in number than twenty-five (25), and the sisters
thirty-five (35) or thirty-six (36). However earnestly they
strive for a chaste life, the untimely intercourse of some of the
brethren and sisters with each other has subjected the whole
society to the unfavorable judgment of man}-. Father Fried-
sam himself is not free from such charges, which are made
with great particularity. They cannot deny that some mem-
bers have been licentious, but say they have been immediately
discarded. ' '
With the advent of Jacob Martin, the " High Philosopher,"
which happened about the year 1762, we have the introduc-
tion into the Kloster of Hermetic philosophy, together with
alchemy and occult speculations of the Psendo-Rosicrucians.
Jacob Martin was what is known as an "adept," i. e., one
who was supposed to have solved the problem of transmu-
tation of metals. That he was well versed in these chemi-
cal vagaries is fully shown by a number of his dissertations
upon this subject, which are preserved in the Pennypacker
Seeking tlie Philosopher'' s Stone. 173
collection. Our adept on the Cocalico appears to have been
a follower of Scntivog, and all of his speculations are based
upon the writings of that philosopher, notably his Dia-
logus Mereurii, and the Rothscholz edition of Sendivog's
F.pistolce.
[Michael Sendivogius (Michal Sensophax), — b. Cracow,
Qann titt I-apis Philofbphicus t&{|$
affopraeparirt, wn Wf (cfrm fym^mttit*
J)tfrl *m*gctfl$rf/
fcaeeefidj njolDurc^^nan^rsjcrmcnge/ $u*
Scft/wannCSanirmiawtf) SOfcrre in Novr-
funio (m crfftn #au£/Vn& awfttttcn fd&em
DCS
Formula for Finding the Philosother's Stone.
Original in library of the writer.
1566; d. Gravarna, 1646, — was a noted occult philosopher
and alchymist. After the death of Alexander Sentonius
Scotus, who is said to have solved the Hermetic secret,
174 The German Sectarians of Pennsylvania.
Scndivog married his widow, and obtained from her a
quantity of the red tincture with which he turned a lot of
pjiuj-^ry^nt tomtom jiim^ v7^- xpca'-ifn ma *wi 'fn»ni •"<*"1 "pc
« -futsio Jj- ' ^ % '* -^
mQjiujj) snxujjjdnud sipqvjjjmi 43 jjIuu luvnQ
-" ' fJJ IIIVjJll JJ Uinf.r/tpbpJJ WTljll/jll QV JJjp
QyVon SiiinficutGcterh Fiotnimr i^e
JDiucj umict'hcimtetatiiJ ct nuttius ccico
* ^ ~ty* j
T-ti Itiii'jicit.li, \i>ol hiibii/. laid beZtarjr JCwies ITthifdvif
Mystical Emblem (Pseudo Rosicrusian) Found Among the MSS.
of Joseph Martin.
Original in Pennypacker Collection.
lead into gold valued at about 120,000 thalers. Personally
he was never able to duplicate this mysterious substance.
Building of the Laboratory,
J75
Sciidivog, however, always contended that the tincture
which made his fortune was his own production. Sendivog
was a prolific writer upon hermitic subjects, and was held
in high esteem by devotees of hermetic art. A biographical
sketch was published by Joh. L,ange, Hamburg, 1683].
A laboratory was built somewhere in the vicinity of the
Kloster, and serious attempts were made to discover the red
tincture requisite to transmute baser metals into gold, but
chiefly to find the Lapis Philosophorum. The scheme for
the latter is now in the possession of the writer, the first
page of the mystic formula is reproduced in fac-simile on
page 173 as a curious illustration of hermetic philosophy.
It is not known what encouragement was given to these
schemes and speculations by Beissel and Jaebez. No men-
tion is made thereof in either Chronicon or Diary. The
voluminous correspondence in the Pennypacker collection,
however, fully shows that the attempt was a serious one,
and that Jacob Martin was a firm believer in hermetic
philosophy.
CHAPTER VIII.
THE RULE OF THE SISTERHOOD.
OME years ago there
was brought to the
notice of the writer a
curious manuscript volume.
It was written in the peculiar
fractur schrift of the Eph-
rata Kloster, and was bound
in heavy card board such as
was made in the paper mill
of the Brotherhood. This,
in turn, was covered with
some of the unbleached homespun linen, of which the
sisters' habits were made. The book opened with a curious
double title page.
Die I Rose \ Oder : \ Ser angenehmen Blume zti
Saron geistliche Ehe-verldbniis mit ihrem hinilischen
Brixutigam, wel- \ chem sie sick als ihrem Kbnig, Haupt- \
Mann, Herrn, und Brautigam, aufs ewig \ kin Verlobt. \
jgMgAgP
jrzd^&htvS)) **Sm!*-
Wm
vw\
^^RVw/
hH
s^T
lillli
TPPf \WSSk
1 lT^T
UUMm
Und noch dabey ihrer allcr \ bcy-pjlichtung im unter-
Headpiece. — Copy of original MS. Verlobungsschein , or certificate of
betrothal of the Spiritual Virgins. Original in collection of the writer.
176
Seal of the Sisterhood.
177
geben an | ihre geistliche Fuhrerin, Mutter und Vorste- \
kerin utid dann von Hirer Irene and Pjliclit un- | tereinan-
der u nd gegen sich selbst. | Gegeben von ihrem geistlichcn
Vatter und Urstandery a/s durch welches Fleis2 sich diese
gantze geistliche gesellschaffl er- | bauet, wie auch nicht
weniger die zvehrie \ gesellschafft in Zion. \ Ephrata den ij
des 5 Mon [July] 1745.
[Translation. — The Rose, or the acceptable flower for
Saron's Spiritual betrothal with their celestial Bridegroom,
whom they have espoused as their King, Ruler, Spouse,
Lord and Bridegroom unto all Eternity.
original. enlarged.
Seal of the Sisterhood of Saron.
From a document sent by Prioress Maria to Conrad Weiser.
Added thereto is the full allegiance and obedience to
their Spiritual Mother and Vorstehcrin^ and then of their
fidelity and duty unto themselves and toward one another.
178 The German Sectarians of Pennsylvania.
Given of their Spiritual father and founder, as it was by
his diligence that this whole spiritual Society was erected,
as was also the no less worthy society in Zion. Ephrata,
May 13, 1745.]
A fac-simile of the original pages are also shown upon
the opposite page.
Upon examination this volume proved to be the rule or
CJironicon of the Sisterhood, or, as they were then known,
"The Spiritual Order of the Roses of Saron." Unfortu-
nately the book was not complete. A number of pages
were missing, containing the names of such as proved un-
true to their covenant and the circumstances under which
they returned to the world. The list giving the names
they bore prior to assuming the cloister name was also
wanting.
This book or record, it will be observed, was commenced
while the Eckerlins were still the ruling power in the Com-
munity, and to Onesimus is undoubtedly due the credit for
its inception and execution.
The contents of this curious manuscript, which was copied
in its entirety by the writer, is divided into thirteen sections
and professes to give :
1. The Commencement of the Movement.
2. A Complete Register of the Sisterhood.
3. An Account of the Rule of the Habit.
4. The Virginal Order of Discipline.
5. The Pledge of Everlasting Chastity.
6. Order of the Masses.
7. Rule of the Room Companies.
8. A Little Side Register, which Amplifies the First One.
9. Third and East Register, which Treats of the Novitiate.
10. Eittle Echo of Sundry Sisters.
1 1 . Epilogue or Blissful Testament which a Father has
Spoken over his Children.
12. When Father Friedsam Departed.
13. Record of the Sisters who have Departed in the Lord.
A Unique Manuscript.
179
Title-pages of the Manuscript Chronicon of the Ephrata Sisterhood.
180 The German Sectarians of Pennsylvania.
The contents of the hook were more or less disappoint-
ing, as they give ns but little insight into their communal
history. It does, however, afford us considerable informa-
tion as to their daily life and discipline, the strict and
ascetic rules under which they voluntarily submitted them-
selves. It must be remembered that there is no record of
any set vow or obligation taken upon their reception to full
membership. It was merely upon their solemn promise to
obey and abide by the rules of discipline, which was given
after living in the convent on probation for a year and a day.
When a maiden consecrated herself at the close of her no-
vitiate a benediction (Lobspruch or Segenswunscli) was pro-
nounced over her by the prior who officiated at the reception.
A number of these prayers were recorded in the Chronicon,
a single one of which will suffice as an illustration :
" Schwester fael, be blessed and quickened at the fount
of consolation. The Lord open up his Secret Treasures,
and let you behold his wonders. Much good come unto
you from the Lord, and may the opening of your mouth be
acceptable unto God. In your lowliness God will be ex-
alted, and your fall bring you to fresh honor. Whosoever
loves you, will be honored, and whosoever holds you in
esteem will be pardoned. Your seed must quicken, and
for all time be recorded in the holy remembrance of God."
As an introduction to the Chronicon the writer states :
"Although it is not our intention to extoll this our worthy
Society, here in Saron called the ' Rose,' we cannot abstain
from noting something of their virtues, modesty, sobriety
and frugality, and their rejection of all temporal things
seemingly at variance with their Christian and churchly
discipline."
Then follows a lengthy dissertation of several closely-
written pages in the style and vein of the Ephrata Theo-
sophical Epistles.
" It hath pleased the wisdom of our God, in this dim,
Inception of the Sisterhood. 1 8 1
decaying and extremely dark period of the church, to raise
a light in the midst of the darkness, which although many,
who did not have clear eyes, had their sight still further
dazzled, even so that in the bright noontide they stumbled,
staggered and fell, whereby many efforts are made to con-
found this beautiful glory for a black darkness.
" While this beautiful light of the world shone so strong
and sharp into the eyes, that their sight failed, and its false
sheen fell to the ground, there arose beside the evil report,
such anger that almost the whole work was made to tremble.
But as the whole matter quickened itself, and was born of
patience, forbearance and passion, all could fairly well con-
tent themselves in such a difficult process, and sink into a
sacred quietude until the storm was past, etc."
After this lengthy homily we finally come to some matters
of historical value :
"In the meantime it happened, at the sounding of the
heavenly call, that there were two sisters, according to the
flesh, one named Anna, the other Maria, who became unani-
mous in the desire to leave their father's house and volun-
tarily enter into exile in the hope of attaining everlasting life.
So they both took their bundles and started upon their sad
journey, and upon their way sought out the well-known and
by God honored spiritual leader named Conrad Beissel now
Father Friedsam. He received them with great joy, and
immediately cast about for means to build for them a small
house, so earnestly that he even wrought with his own hands
and spared no pains until it was finished.
" Who would have thought that in the exalted wisdom
of God, so weighty a proof of his wonders, was placed in
these two humble lowly vessels. As they were both very
young, although the eldest named Anna soon fell into a
high passion and caused the younger named Maria much
mortification and constraint (drang t/. swang) as she was
altogether too deeply enamoured in God, and sought to
1 82 The German Sectarians of Pennsylvania.
subjugate her whole life by the bitterest penance, such as
fasting, vigils and mortifying of the flesh.
"This the other one [Anna] for certain reasons could
not endure, and became so embittered that she, without
any thought or hesitation, while in a disturbed state of
mind, treated the other to a sound beating. This is not
to be wondered at, when we consider how she in later
times so miserably crossed the honored spiritual leader.
"She [Anna] also fell into the most dreadful [fits of]
brutality, so that it would not have taken much to cause a
shedding of blood, and brought so much disgrace and shame
upon the work of God that it is not to be described here.
"In the meantime this innocent lamb [Maria], as a
younger sister endured her tyranny with great patience,
and swerved not a hair's breadth from her duty, earnest
fasting or the mortifying of the flesh, until her body
became so emaciated that her spiritual leader and father
confessor admonished her about it, and with a loving re-
proach told her that she was overdoing the matter, where-
upon she like unto a dutiful child gradually yielded, but
with no other thought than that, by holy obedience, she
would please God the more.
"Thus it happened that her spiritual zeal constantly
increased so that she went to her spiritual leader, and ad-
dressed him with these words : ' Brother (for thus he was
then called), I have a strong desire within me to have a
nun's habit made for myself ;' for then was the small herd
of sheep still scattered here and there, and not yet gathered
into one fold.
" The spiriual father soon noticed that there was more in
this little movement than what appeared upon the surface ;
so he without delay helped to bring the work to completion,
although the contrary minded sister appeared to consent
and entered into it, yet her perverse spirit increased, so
that to all appearances the outlook was that it would end in
Demand for Discipline. 183
a complete failure, as was shown later. But let this suffice
about the two sisters. We will now leave the one, and
confine ourselves to the other, and relate how she after-
wards erected our dearly beloved Society of Spiritual Vir-
gins and gathered them together as brides of the Lamb.
" Under the leadership of this person, it was never a
question who was most competent in the Society to bear
the honorable title of Spiritual Mother, for as soon as she
entered upon that office all was changed. Now there came
a demand for a life under rule and discipline (regel u.
Schrankcnmassig leben). Thus the above-mentioned wooer
spent the time of her hard service among the sisterhood.
Soon the longing came for a well ordered and circum-
scribed rule of table discipline. Then we sought well to
discern the time for sleeping and waking, and as every-
thing was viewed with moderate discreetness, it was sought
to arrange the matter so that nature as a spiritual vessel
and instrument was not blunted nor made uncomfortable,
but rather willing and eager for the service of God.
" Thus the hours for sleep amount to six hours, as after
the evening meal it happens that from the second to the
fourth hour (7 to 9 p.m.) the time is occupied in school
instruction and practice (schiilbungen), be it writing, read-
ing or singing, after which the three hours, fourth (9 p.m.)
until the seventh (12 M.), are devoted to sleep. The seventh
hour (12 to 1 a.m.) is devoted to the midnight mass (jiacht
mette), where the Christian and divine psalms and hymns
are sung and the holy prayer attended until the ninth hour
(2 a.m.) after which three hours, namely from the ninth
until the twelfth hour (2 a.m. to 5 a.m.) are devoted to sleep.
Thus the time is passed from night until morning, and every-
thing is done within divine bounds and in regular order.
" The awakening takes place at the twelfth hour (5 a.m.)
and is done in the greatest order. The time being devoted
to holy contemplation, until the first striking of the first
184 The German Sectarians of Pennsylvania.
hour (6 a.m.) then each and every one goes to their regular
vocation or employment given them by the overseer until
the fourth hour (9 a.m.), which hour is also devoted to
spiritual and bodily refreshment. Little can now inter-
vene to prevent us from keeping at our bodily employment
until the twelfth hour (5 p.m.), then we again devote an
hour to holy and divine contemplation until the first hour
(6 p.m.), when our meal is prepared with great care and
takes place, at which more attention is again given to
obedience and moderation than to the kind of the viands."
The division of the day used at the Ephrata cloister
varied from that in common use, as it was based upon the
law of the post-exilian Jewish Sabbath and was regulated so
as to conform strictly to the teachings of the New Testament.
All time was counted by the full hour ; even the clocks in
the tower were made upon this plan, and had no minute
hand, as may still be seen by the one in the Academy
steeple, the handiwork of Dr. Christopher Witt the German-
town mystic, and which was fully described in our previous
volume.93 There was but a single hand to mark the hour
of their reckoning, which was struck upon the bell. The
day was divided into two parts of twelve hours each, night
and morning.
The day began at what to us is six o'clock in the evening,
the hour hand pointed to the figure one, and the hammer
of the bell struck a single blow upon the resonant rim.
This marked the beginning of the first hour of the new day.
The original dials also were numbered so as to conform to this
peculiar style, the numeral I being where we have the XII.
Another fact worth noting is that this is the only record
we have of any community in America using this peculiar
Scriptural division of the day.
The Sabbath was ushered in with the first hour of the
sixth day (Friday, 6 P. m.) and closed at the end of the
w Volume I, page 379.
Peculiar Division of the Day.
185
twelfth hour of the seventh day (Saturday, 5:59 p. m.), as
before stated the peculiar reckoning was adopted so as to
conform to the very letter of the law in the New Testament,
wherein it states that the disciples broke bread upon the
first day. The sacrament, they argued, was not adminis-
tered by Christ, nor by the Apostles, upon the Sabbath, but
upon the first day, counting, as the people of Ephrata did,
the evening and the morning to make the day.
The Sabbath was always closed with religious services,
so regulated that at the close of the Sabbath, as the bell in
the steeple struck "one," the celebration of the Lord's Sup-
per commenced with the washing of each other's feet, agree-
ably to the Saviour's command and example, as stated in
St. John xiii., 14-15.
It will be noted that, according to the Ephrata reckoning
the Sabbath ended at sunset (6 p. M.) of the seventh day,
thus making the supper an imitation of that instituted by
Christ, and resembling, also, the meeting of the Apostles
upon the first day, to break bread, which has produced
much confusion in some minds (among the Sectarians) in
regard to the proper day to be observed."
In perusing the following extracts from the rules and
discipline of the Sisterhood it is well to bear in mind that
the hour and time given is according to the Ephrata reck-
oning, as follows :
1st hour of night commences 6 p.m. of day at 6 a.m.
II
III "
IV "
V " " "
VI " " "
VII "
VIII "
IX "
XI "
XII "
7 P.M. "
' 7 A.M.
8 P.M. "
8 A.M.
9 P.M. " '
9 A.M.
IO P.M. "
' IO A.M.
II P.M. "
' II A.M.
12 N. " '
' 12 M.
I A.M. "
' I P.M.
2 A.M. "
2 P.M.
3 A.M. "
' 3 P-M.
4 A.M. "
' 4 P.M.
5 A.M. "
" 5 P-M.
99 Fahuestock MSS.
1 86 The German Sectarians of Pennsylvania.
Reducing the daily routine of the Sisterhood, as origin-
ally instituted, to our present notation, we have :
6 p.m. to 7, chief meal of the day.
7 to 9, instruction (Schulubung) .
9 to 12 n., sleep.
12 n. to 2 am., religious services.
2 a. m to 5, sleep.
5 to 6, awaking, ablution and prayer.
6 to 9, labor.
9 to io, refreshment and praj^er.
io a.m. to 5 p. m., labor.
5 to 6, spiritual contemplation.
Returning again to our old manuscript, and glancing
over the rules of discipline, we read :
" On account of divers and various inner and outer troubles
of the body and spirit, we have not been able thus far to ad-
vance in our worship of God and public devotions as would
seem proper. As in the sixth hour of the night our sleep
is broken by two hours of divine worship, even so it would
appear meet that the time of labor be interupted by one or
two hours, although we are used in all things to advance
with quiet and gentle steps, we are not yet entirely settled.
God, however, will grant unto us our heart's desire, tho1
the present time may not allow us to make a complete
plan how the time is to be kept.
" Thus far the Tabernacle of the Covenant with its portal
to the Court, beyond which is the Holy and Holy of Holies,
where God can be served without intermission, has not yet
been erected. Therefor we will attempt at least a prophetic
account, how it might in time come to pass or should be.
"As the whole matter is now in fairly good order from
evening until morning nothing more will be said, but we
will speak only of the time from morn until night ; and as
the worthy Society has thus far wrought well until the fourth
hour, we will not mention the routine but make a beginning
Daily Rotitine. 187
with the twelfth hour in the morning [ 5 a.m.] and show how
the whole day is to be kept.
" In the usual manner all are to be awakened at the
twelfth stroke of the hour, after which, all, without delay
are to assemble at their devotions, which are to continue
for an hour or longer, when this is over, all are to go to
their regular occupation until the fourth hour [9 a.m.] and
as nought of interest takes place then, except that a little
nourishment is taken, it were well to say that if any are so
far advanced spiritually as to leave this hour pass \_i. e.
without taking nourishment] they may pass it in prayer.
The fifth and sixth hours [10 a.m. to 12 M.] are to be de-
voted to labor, but the seventh [12 to 1 p.m.] shall be de-
voted with special diligence to prayer as a midday mass
(Mittags-metlc) of | hour and in the the twelfth hour in the
evening [5 p.m.] before going to the table, they are to
assemble and hold another devotional meeting of ^ hour
which will prove a glorious prepartion to our meal."
The old record then goes on to state :
" Firstly and before we pour over the whole matter, and
give our final testimony and benediction over the entire
inheritence of the Lord, we will first of all record the
special benison and solemn invocation of each and every
one, and make our beginning with the above named
founder and Vorsteherin and then divide the society into
seven classes."
Then follows a lengthy spiritual eulogy over the four
founders of the order, viz : Prioress Maria, Sub-prioress
Eugenia and Overseers Jael and Sincletica. Then follow
the sisters forming the different classes :
Class I.
Ketura (Elizabeth Eckstein).
Phoebe (Christianna Lassie).
Efigenia (Anna Lichty).
1 88 The German Sectarians of Pennsylvania.
Class II.
Flavia ( Weiser) , neice of Conrad Weiser.
Sevoram ( Beissel), neice of Conrad Beissel.
Joseba .
Augusta
■DO
Class III.
Eufrosina (Catharina Gitter).
Eufrasia.
Hanna ( Miller).
Blandina (Christina Funk).
Petronella (Maria Hocker).
Class IV.
Rahel ( Landert).
Persida ( Sckuek).
Melonia ( Bramin).
Armella ( Fahnestock).
Catharina ( Bohler).
Class V.
Naemy ( Eicher).
Bassilla (Elisabeth Homy).
Meaeha •
Lucia (Catharina Foltz).
Class VI.
Paulina (Maria Miller).
Athanasia ( ) •
Class VII.
Zenobia (Susanna Stattler).
Eufemia ( Traut).
Serah (Salome Guth).
Constantia (Valentine Mack's daughter).
Sophia ( Gorgas).
100 Not included in Roster in Volume I, p. 309.
Rule of the Habit. 189
After this roster of classified sisters follows another invo-
cation and list of sisters who were evidently not permanently
enrolled in any of the seven classes :
" Now before we continue in this matter we will take
our refuge under the wings of divine mercy and supplicate
for grace, assistance, and help that He guide us so as to act
wisely and have holy thoughts, thus we plead unto you as
one : ' O thou mother of all things : protect thy servants
from all deceitful snares of this world, and make them
worthy to be received into the choir of everlasting virgin-
ity. We also commend unto you, our spiritual leader and
superior, together with all such as take any interest in us,
so that we may gain the jewels of the celestial bride. May
it be granted unto them to speak wisely and act prudently,
so that we, under their guidance may be brought under
your fetters, bonds and subjection, and thus be and remain
your true servants and pupils in all time and eternity.
" Upon this our unanimous sacrifice and willing subjec-
tion to the rules of our order and the divine wisdom, we
will make the beginning and write down the names of all
those obligated and in truth and love betrothed virgins, and
will give them as they stand in regular order :"
Theckla ( Klopf). Priscam ( Graff).
Rebecca ( Gehr). Theresia ( Startler) .
Eunicke ( Hanselinan). Genovefa ( Funck).
Drusiana ( Homy).
Then follows the rule of the habit, a description of which
has been fully given in a previous chapter.101
Resuming our story where it was broken off in the
former volume it states :
" Further, this is now to be our rule, when summer time
approaches, that owing to the heat we can no longer wear our
winter clothing, the winter habits are to be discarded by all
101 Volume I, pp. 300, et seq.
190 The German Sectarians of Pennsylvania.
A Spiritual Virgin in the Habit of the Order, Sketch on Fly-leaf of
MSS. Hymnal, Dated 1745.
Original in collection of the writer.
Description of Clothing. 191
at the same time, and the regular and well ordered summer
habits assumed, which as before stated are to be of light linen
or cotton cloth, all to be supplied with hoods and veils.
" It is understood that none are to act as they please, it
is also ordered that as soon as the summer season is over,
that the winter robes be assumed by the whole society as
the rule demands. So that all look alike, no matter how
many there may be.
" Novices shall abide by the same rule, so that no dis-
sention become rife in the Community. Although we have
not mentioned any specified time for said changes, let this
be the rule, 'that at the end of the second month [April]
the winter habits are to be discarded and the summer habits
assumed, which shall be worn in general use until the end
of the seventh month [September] when the winter habits
shall again unanimously be assumed, so that in the outward
appearance of the clothing, the unanimity of the spirit be
not contradicted.'
" Now we will describe the rule and use of our every day
clothing, and in what manner they are to be worn. First,
we have a knit gown of grey [unbleached] fabric, just as
nature supplies it. To this gown belongs a hood of same
fabric, only that it may be of coarse flaxen cloth. It is
arranged as follows : it is to be deep over the face, so that
the head may be covered and enveloped, from this a veil
[apron] is to hang from the front and back, long enough
to be caught by the waist girdle. In front under the chin
there are to be two small lapels, to further hide the body.
For daily use knit socks are to be worn in place of shoes,
they are to be made like shoes, reinforced with a coarse
woolen cloth or thin leather sole, so that our walk may be
quiet and silent. Our every day clothing is to be the same
summer and winter." 102
102 This gown evidently took the place of under clothing and is here
meant.
192 The German Sectarians of Pennsylvania.
" Mention was made of black dyed clothing, but as these
gradually faded until they again were of normal color, it is
henceforth to be the rule, that no color is to be considered
Hood Worn bv the Sisterhood, showing Cape and Lapels. (One-sixth size.)
Original in the collection of the writer.
in our spiritual community or family except such as is the
result of nature. Much more could be said upon this sub-
ject, which might appear trivial, but unto us are sacred
mediums and motives of spiritual life, as we well under-
o
o
2
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Bench and Pillow. 193
stand the meaning of the spirit, where all goes and aims
toward a spiritual and divine union of the souls.
" What shall we say more of the quiet and justly in God
enamoured souls, how they arrange their lives and conduct,
so as to please only and alone their King of Heaven, whose
kingdom is not of this world. Therefor our life and con-
duct cannot agree or conform to the world, whether it be
in eating and drinking, — sleeping or waking, — in clothing
or other requisite things pertaining to the natural life.
Thus we have taken it into hand to deny and refute such
engagements, and have schooled ourselves to be moderate
in our eat and drink, and subsist upon little, and that with
scant preparation, not according to the usual desire of
nature, but merely reflecting upon the necessity of human,
frailty, so that the spirit may the more readily accomplish
its divine task. Our sleep we have also arranged so that
we can without great difficulty keep the time of our mid-
night vigil. Thus we make no further preparation when
retiring to rest, than to lay down in the clothing or habits we
wear during the day. Our couch is a bare bench, the pillow,
a small block of wood,103 or small straw pillow, — more fre-
quently neither, — in this matter every one has their option.
" O ! blessed souls, who are thus enriched by the King
of heaven, that they be worthy to go out with him before
the city and help carry his ignominy until death. Souls
which the Lord at the proper time will exalt and set in
honor in the house of our God." * * *
" Now follows our daily school practice and labors before
God that we can bring our bodies under earnest subjection,
so that the spirit may not be pained or hindred in its daily
routine, therefor we regulate all our work so as to mortify
the body under the spirit and bring it under bit and bridle,
so that we can control it and guide it to the proper uses of
the spirit.
Specimen in the collection of the Historical Society of Pennsylvania.
194 The German Sectarians of Pennsylvania.
"As we have first renounced all vanities of the world, our
future conduct will be guided according to the discipline of
the body. We will begin by contracting to the utmost our
eating and drink, sleep and waking. So that our whole
life and conduct be that of a suffering and dying pilgrim
upon earth, for which reason we have divorced ourselves
from the ways and customs of this world, and daily and
hourly learn the manner and laws of our crucified Jesus,
who instructs us in all things and taught us abnegation of
self, and to take up the cross and follow him.
" Then again it is to be mentioned what is requisite to
keep duly and properly within bounds. Firstly, it is meet
that we keep proper order with our eating. As it is set in-
evitably that there is to be but one meal a day, it will be
held in the evening, and great stress is laid that the entire
Society assemble at it. It may happen during the day that
one perhaps takes a bite of bread, owing to our weakness,
this is not prohibited to such as feel the necessity of it.
Let them partake of the same as a special gift, and ac-
knowledge themselves a debtor unto God, and pray for him
to grant the strength yet wanting.
" What further concerns our virginal discipline, before the
meal, all shall be served, and none shall have the right to exer-
cise their own will, but show due respect. Whatever else takes
place is an exception and not within the rule of discipline.
" Concerning our sleeping and waking, which is also
within divine and regular bounds. Six hours are desig-
nated for spiritual and bodily rest, the remaining hours of
the night we spend in dutiful spiritual and bodily exercises,
for these six hours are kept with great strictness. For this
purpose, one sister is ordered to see to the awaking of the
whole society ; when the time for sleep has expired, she is
to light the candles and lamps in every room to awaken the
sisters from their sleep. This order is changed weekly from
one class to another. * * * The six hours of rest, can be
Saron.
*95
I
^
o*
MjmJm^m\ i i lui^v.
— ^r3
WNIffHITC
s
ft
*>
CO
s
38
Outside math 30".
Plan of Lower Floor of the Ephrata Sister Housh.
196 The German Sectarians of Pennsylvania.
passed by each soul as she pleases. She can either sleep or
stay awake, for they are given over to her welfare. The
remaining time, however, comes under our virginal rule of
discipline, which we have already said is to be passed in
dutiful exercises.
" What then further concerns our intercourse with and
toward one another, is this : It is to be striven in all seri-
ousness and diligence, that our life be modest, quiet, tran-
quil and retired, so that each becomes an example for the
other, and exemplifies the secret course of life and com-
munion with God. All levity and needless gossip with
one another, or light laughter, is not to be thought of, nor
shall it occur in this spiritual society. Therefor it is un-
necessary to make much of this rule, as it is not considered
and much less likely to occur.
"It is further to be said of the mood of the hearts and
souls who have sacrificed their whole life unto God, and
live for him in the silent contemplation of their heart, and
walk in his ways.
" Should it happen in our spiritual society that we have
to go out among mankind, be it as a visit, or to follow the
natural inclination of our mind, to call on friends or rela-
tives. It is known to God how it all causes pain to both
heart and spirit. There is no greater pain than this as it
is all so contrary to our virginal discipline and can never
aeree with it, when it is done bv reason of the weakness of
the spirit, and not according to our rule, therefore we count
it a disgrace when it occurs, etc. * * *
"According to our virginal discipline no visits can be
permitted except such as are called for by an urgent neces-
sity and if it were possible to be relieved entirely, it would
be to our pleasure, then we could live entirely to the duties
of our calling. But so long as circumstances that such is
to be in our Society, that for spiritual and corporeal reasons
cannot be obviated, it is requisite that we bring them under
Duties of the Overseer. 197
order and within bounds, so that the desire lead not our pre-
verse nature into temptation under the pretext of perform-
ing spiritual duties. Therefor proper precautions are to be
taken, etc. * * *
" Now it is ordered that the sister selected as the over-
seer of her class is to be the absolute ruler and guide, gov-
erning herself so that the souls who stand before God and
have been placed under her charge by the superior of the
whole society are equally treated ; that to none is given too
much or too little ; and when anything happens, no matter
in which class, if one or another has any desire to go out
the sister overseer, as the supervisor, is to well interrogate
the souls of their desire for the proposed visit and learn
whether their desire be a dutiful one of the mind or one of
our perverted nature, which generally emanates from the
uncontrolled will, not yet brought into subjection under the
holy will of God and our discipline, etc. * * *
" Concerning the sisters who are chosen as overseers, they
are well to instruct the souls and daily and hourly remind
them of their hidden walk in the faith of God, and to
steadily maintain that intercourse until our labor and
trouble have reached a blessed end, and seek to discourage
all unnecessary goings out to visit natural friends or ac-
quaintances ; further, to instruct and remind them that the
tongue of truth hath taught and said that whosoever doth
not give up father, mother, brother and sister, yea even his
own life, cannot be my scholar nor follower.104
"It is to be noted that when one or another sister in a
class finds that she wants to go out, be it either by duty or
permission, she is to know that such is not to be according
to her desire, but only after a previous application to the
overseer of her class, who can investigate whether to grant
or refuse and act as she thinks best the matter will stand
10* Cf. Eckerlin broadside Eine Geistreicher Spiegel or Wandeldes Ein
sarnen Lebens, etc.
1 98 The German Sectarians of Pemisyfoania.
before God, assuming that the monitors will so shape their
lives that they prove a bright example to their subordi-
nates, who shall have confidence in their monitor, etc. * * *
" First of all, in every class of sisters who live together a
certain one shall be an overseer or monitor, who shall have
supervision over all matters, opportunities and conditions
as they present themselves. What her duties are to be will
be briefly stated : Be it known that such a sister is to strive
in all earnestness that her life and walk be without fault or
blemish in the society, and she must be in unity and full
accord with the spiritual and personal poverty and depriva-
tion whereby our laudable community is blessed by God,
etc. * * *
" To such a sister all power may be given, and she is to
use her best endeavor for the souls and take heed of the
outside trifles, such as the carrying of wood, kindling the
fires, drawing water, lighting the lights. The time of
awakening is to be well noted, and the rule for locking
and securing the door is to be well seen to, so that all un-
seeming egress and incoming may be stopped. Then the
society can all the more easily walk within the confined
discipline of the rule of the spirit.
" Concerning the locking of the door, it is ordered that
when the time comes for awakening, the appointed over-
seer, of whichever class she may be, shall designate a sister
whom she considers most trustworthy to unlock the door as
the clock strikes twelve in the morning (five o'clock A. M.)
and they shall remain open until the second hour (seven
o'clock A. M.), then be closed until the seventh hour
(noon), and they shall remain wholly or half open until the
time for sleep, when the fourth hour (nine P. M.) strikes,
from which time the doors shall remain securely locked
during the whole night, as the rule of the night naturally
calls for locked doors. This attention and order is chiefly
vested in the first and third classes, and they will govern
The Locking of (he Door.
199
themselves accordingly, as they are located nearest the
outer doors. The remaining classes are to be subject to
the same rule," etc. * * *
The next section deals with the duties of the sisters
3gN.
1 1
1 <- //«?//
Plan of the Second Floor of the Ephrata Sister House.
200 The German Sectarians of Pennsylvania.
toward each other and admonishes them " to cultivate greater
confidence and trust in others than they have in themselves,
as thus all frivolous gossip about fellow members, whereby
their shortcomings and failings are criticised and aggra-
vated, is soon lost through the labor and discipline to
which we subject ourselves," etc. * * *
Then follows an admonition to the ruling sisters and
subordinates, counseling obedience
upon the one part and justice upon
the other. At the close it says :
" If any sister selected as an over-
seer cannot win the hearts by her
labor and diligence, and bring about
that they be blessed and profit there-
by, but rather generates a sullen
spirit of revolt against the good,
then shall such sister well
search and scrutinize her
own heart and seek where
the faidt lies, and humble
herself before God in a broken
spirit in the thought that she is
responsible for the others' short-
comings and inferiority," etc. *
After several pages of plati-
tudes we come to the enforce-
ment of the discipline :
" Therefore in each of the
classes there shall be a cer-
tain sister, who stands in the
name of the whole society,
to have the oversight in a
peculiar, circumspect and
conscientious way, in accordance with the above rules of
discipline, in no less a manner than falls in the course of
Beissel and Two Sisters with Candi
date for Baptism.
From an old Kloster sketch.
Discipline of the Kloster. 201
duty. In punishing and oversight such a sister shall be
earnest and quick, as if walking before God.
" If, then, a sister does not comport herself in accordance
with the Christian rules, and refuses to accept her punish-
ment, she shall be reported to the overseer or to the mother
superior, who will then rule according to the counsel and
will of the higher mother of celestial wisdom. Here the
mother heart will argue in patience and love for a better-
ment. If, however, after such admonition the evil is not
abated it is a proof that such soul is perverse and incorrigi-
ble ; so her name is to be stricken off, for a time, from the
upper register, and be posted in shame and disgrace.
" Sisters breaking the covenant, or faithless, shall have
their names expunged from the register, as they have de-
ceived God and their neighbors.
" After a sister has been thus expelled she can only re-
enter the spiritual sisterhood after undergoing a penance of
three months and living a year on probation, at the expira-
tion of which the penitent soul may again be received after
giving proof of her professed faith and love to the society ;
after which all that is past shall be forgotten forever, and
her expunged name shall again be written among those of
the espoused virgins."
Now follows the rule of the novices and what they have
to do ere they can be received into the spiritual order of
virgins enamored in Jesus.
First, they are to devote a year and a day to probation.
If, at the end of that time, she has not been able to fully
commit herself to take the vows of betrothal, to live in
communion with the spiritual society, then she is to be dis-
missed forthwith, without additional time for probation, as
such can then be done without detriment either to her or
the sisterhood.
Upon the contrary, if the souls are content, out of love for
an everlasting life, to enter with the enamored virgins and
202 The German Sectarians of Pennsylvania.
brides of the Lamb upon the preparation of the divine
wedding, and will, in the future, have no care but that of
their pure virginity and bridal jewels, then they may cast
their lot with the enamored virgins in Saron.
It is to be noted that then their names are to be erased
from this register of novices and entered upon the roll of
the spiritual virgins, etc.
No soul under the age of eighteen and one-half years can
be received. For such as are past eighteen there is no
law, etc.
It is not to be understood that no young persons are to
enter the community. It is chiefly the obligation, or the
final Yes (Ja), that is not to be taken from any before the
full time.
Herewith ends the rule of discipline. This is followed
by several pages of platitudes and invocations, interspersed
with spiritual eulogies of various sisters, whose import did
not seem to warrant their translation. At the close of these
eulogies there follows the testimony of Father Friedsam to
the sisterhood. This is a long, wordy essay, after the style
of his Theosophical Epistles. This is followed by an Echo
and counter Echo.
Toward the back of the old manuscript, we find the
register of such sisters who passed from time into eternity.
After the entry of the sister's death and age, there is re-
corded the particular benison evoked at the time of her
dissolution.
The custom of the Kloster was that when a sister died a
special invocation was written in frachtr-schrift and hung
on the wall of her Kammer over her head, after the funeral
the Kammer was closed for some length of time, the tablet
remaining upon the wall in remembrance of the late occu-
pant of the narrow cell.
A single specimen will suffice as an illustration :
Employment of the Sisterhood. 203
XXIV. Our well beloved Sister Fbben [Phoebe, Christianna
Lassie] fell asleep in the Lord, March 4th, A.D.
1784, aged 66 years and 6 months.
Phoebe must grow green and blossom without growing old,
her fruits and foliage wither not, her roots do not decay, and
her inheritance is among the saints.
It is not to be understood from the above ascetic rules
and discipline that these devout women led a life of ease
and idleness, broken only at stated intervals by prayers and
devotional exercises, on the contrary, from the very begin-
ning the sisterhood became a hive of domestic industry.
Strict attention was paid to the educational feature of the
Community as well as to the industrial branches.
A reference to the floor plans of Saron will show nine
large community rooms, into which opened the doors of
the sisters' Kammers. These general chambers were used
for various purposes, such as writing, caligraphy, copying
music, engrossing, needlework, spinning, quilting, etc. ;
while the adjacent outbuildings were utilized for making
sulphur match-sticks, household remedies, the drying and
conserving of fruits, baking, etc.
The lower floor was occupied by the first and third classes
who had the oversight of the door. One of the three large
rooms upon this floor was used as the refectory. The Pri-
oress Maria is said to have occupied the large Kammer in
the southwest corner. Many specimens of the beautiful
penwork of the sisterhood are shown upon the pages of
this and the previous volume ; illustrations have also been
given of their proficiency in ornamental penmanship
(fractur-schrifi) and some of their engrossed bookwork,
specimens of which are treasured in the collections of the
Historical Society of Pennsylvania, Judge Pennypacker
and of the writer. Sisters Anastasia and Effigenia are
credited with being in charge of the writing-room, while
the former was also one of the most active in the sinoiuo-
classes. Petronella, daughter of Brother Obed and Sister
204 The German Sectarians of Pennsylvania.
Albina, was instructress in fine needlework. Her quaint
specimen sample may be seen in the collection of the His-
torical Society where it was deposited some years ago by
the writer. Another fine specimen, a finished linen towel,
embroidered in turkey red, formerly in the writer's posession
THE GERMAN SECTARIANS OF PENNSYLVANIA.
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Book Containing Account of Michael Eckerlin.
known book, which sheds some further light upon the in-
teresting history of these prominent actors in our religious
drama, enacted in the romantic valley of the Cocalico, and
it offers us a clew as to the parentage in question and the
causes which brought the family to these shores.
i
Michael Eckerlin. 209
From this old book we learn that they were, by birth,
Alsatians, sons of Michael and Eckerlin, and born,
baptized and brought up in the Lutheran faith.
The father, Michael Eckerlin, a reputable burgher, was
a master tailor by trade, who followed capmaking as a
specialty {Kappenschneider \ Kappenmacher, in the record).
His establishment, which must have been one of some im-
portance, was in the Fladergasse, in the city of Strasburg.
He was a man of good repute in both church and com-
munity, and served some time as Raihsherr or Councillor.
Toward the close of the seventeenth century a Collegium
Pietalis and Philadelphian Society was formed in Strasburg.
The leading spirit of the former was one Johann Heinrich
Krafft, a shoemaker by trade, but who now
posed as a schoolmaster and expounder of
mysticism. Michael Eckerlin was induced
to attend some of these collegia, and, becom-
ing interested, neglected his church services
for the new doctrine, and henceforth became
a prominent member in both the Collegium
Arms of f <->
strasburg. Pietatis and the Philadelphian Society.
It was not long after this time when the authorities no-
tified Krafft to cease his ministration or he would be ex-
pelled from the city. The latter at once promised to con-
form to the edict and closed his house.
In the meantime Krafft induced Eckerlin, who was then
a widower, to take his (KrafTt's) maidservant to wife, which
he did, after some hesitation. The new wife was of the
Reformed faith, and was strongly impregnated with the
fanaticism of her late master. The meetings, after being
suppressed in Krafft's house, were now stealthily resumed
in the Eckerlin house in the Fladergasse, and the master
capmaker, under the tutelage of his wife, became so enrapt
with the hetrodox speculations that he even presided at the
gatherings, in the absence of Krafft, and always offered up
2io The German Sectarians of Pennsylvania.
the opening prayer. When this became known to the au-
thorities an official visitation was made to the house in the
Fladergasse by Pfarrer Iller, who surprised the collegium
in full swing. Michael Eckerlin protested against the in-
tpum XC $.
iDa l4ffcff 0« fct^m f^rert awe efttett
©troro/ mib fittb wit tin Scblaff;
-gleicb* trie ctir (Sras/ fcae fcocfr ba\t>
iwfcF tvixb.
%»gt*
-
Z
Philadelphifche
I T
SONNABEND, den 24 Jun. 1732.
WJEwohl ich geglaubec hatte, daft
fich unrer denen teurichen Ein-
wohncrn diefes Landes mehr Lieb-
haber foireo gefuoden haben , die
dieles zumahl vor junge Pcrfbhnen
fo nuttliche werck, die ausgabe der Zeitungen
nehmlieh, befftrdern, und dazu mit anftehen
wfirden ; fo erftrecket fich doch die snzahl de-
fer die fich dazu unterfchriebcn haben vor jet7,o
nicht uber 50 Nlchts deflo wcniger habe auf
■meiner feiten nichr ermangeln wolien damir ei-
nen anfang zu machen, der hoffnung iebende,
dais fich noch mehrere einfihderi werden felbi-
ge* zu befo'rdern , fonften ich mich genothiget
iehen wurde , bald wieder darr.it auf zu horen.
Ich hatte jvrax in meiner erften Zeitung ver-
iprochen dicfelbe alie S tage zu publtctrenydoch
die meiilen ftfmmen haben er.ya'hlet diefelbe lie-
ber vor 5. Schillingc das gantze Jahr alie. 14
tage einmahl zu haben ; weilen alsdann fugli-
cher zwey und zwey eine zeiuing haken^ und
jede perfon gemachlteher die helftte bezahlen
k8nte ; Welches ioh mir dann auch gefailen laf-
fe. .und felbige von nun an alie 14. tage einmal
heraus geben will. Die Anfprache des Koniges
von England, welche ich in meinem vorigen vcr-
fprochen, weil fie allzujang, und ich einen an-
dern vorrath von Neuigkeiten bekommen, habe
lieber v, ollen auslalTen, wie ich auch vim der ur-
fachen willen meine erklahrungm, die wohl ,u-
ber einige fachen norhig gewefen wkren, liebe*
auf eine andere gelegenhdt verfpahre, und jiur
die brieffe von wort.zu wort jetxoroittheile.
Confitmmopei Decemb. i 5."
Hler iftein Courier angekommcn'", mit der
Copey.eines Friedens-Tra£tats, welchen
tkr K.6nig von Peifiea dem Baffa in Babilonien
zugefandt ; nachdem felbige von dcm Grafs- Vi-
zier denen andern Miniftcrn in dem Seraglio ifi
communiciret worden, hat' man fie in eincm ge-
neral Divan, welcher am 12. diefes mouaths zu
dem ende expres-ift gehalren worden, gelelen9
und nur wenige veranderungen darin.gemacht,
Man fagr dais vermogc diefes Tractats ucr grof
fe Sultan verpffichtet fey, alie die von Peifien
eroberte Provintiiieu wiederum 7.u geben, ausge-
nommen Georgia und die alte Provinu von Ba-
biionien : Dageftan folic dcm Printxen wieder
eingeraumer werden, der deflcnSouveraine*:
Herr eigentlich ift, und welcher alhief fchon an-
derthatb Jahr um diefe reftitution angehaltenr
Daft die zwey durch aielen Frieden vercinigtc
Machten ihre kraffte z,ufemmen fpanncn follcn,
die Molcoyvitcr zu zwingenalles was fie von Per-
i»en genommen haben , auch wieder zu geben ;
doch daft fie disfals zu keiner tha&lichkeit kom-
men fbllen , .oils fie vcrheio alie mirtel der un-
terhandiung veriiichet habeu ; im. fall die Cza-
rin aber folches weigern folte^ fie ihre waffen
nicht niederlegen wotien, bift alie die Lander
wiedefr erobert feyn. Was cine jede von diefen
zweyen Machten w2hrendcn dielem Kriegc er-
oberowerde,- folle derfelben verbleibeu.
Weiters wird verficherr, daft der Groft VizieT
gewifien fremden Miniftern ein Memorial hat
lalTeneinhandigen,worinnen ertrachtet die noth-
wendig!ird z neue Cbur-
fiiiftentln'irrler auf zu richten, eines vor den Her-
tz g von Lothringen-, und das andere vor den
Konigvon Schweden, als Landgraften von Hef-
fen Caflel, dais dadweh- da« gleichgewicht zwi-
fchen den Proteffonten und Carholifchen in dem
Churfutftiichen Collegio m6ge he«ahret wer-
den. Und diefes. fagf man, fey die vornehmfte
urfach gewefen , warom fich der Heruog von
Lothringen, welchemach Francfcreich.England
und rlcn voinehmftcn Hofftnin Teutfchlmd ci-
ne rede gethan, fich an einigen derfeiben ftf lan-
ge aufgeJialten Die plctxhche xuruckiwfe des
Konigs von Polen in feme JSrblande fchreiber
man der fehr groflen geneigtheit zu, die er vor
die Printzeffin von Hoiftciu, vor diefem Giafiu
vonOi wlska, und natfiiliche tochtcr des Konigs,
aliewit gehabt hat undnoch h^get, und dafs er
hat wollen gegenwartig fey n bey ihrer nieder-
kunrtt: Doch andere veimuthen mit mchrwahr-
fcheinlichkeit, dafs diefezmfickreifeeiner iiber-
zeugung, dafs die Partey des KSnigs Stanislaus
in Polen zu grofs geworden. fcey zu meffen fey;
ja fo tern, dafs da die 'affaire der fucceftion z'ut
Poinifchen Krone letztiich aufs rapet gebracht
wurde, manjemand in voiler Veilammlungaus-
ruften horete : Keinen Ckmfmfliehen Printzen -cum
Succ (for, Diefes find ausw, fircknngtn rler Franfzo-
fiicnen Louis d'ors,wekhe nicht karglkh untet
die Groflen zr> Polen ausgeftreu'-t find Unter-
defl'en will man verfichem, dafs die Reife des
KSnigs nach VY'arfchau auf den 26. diefes mo-
naths fcft.geflellet fey.
Man glaubet hier durchgehends , dafs fich
Fr3nckreich emftlichzum kriege rufte, und die
Otrqmannifche Pforte verpflichtec habe, floh ge-
gen einige Chriftliche Potentaten zu declariren,
und »m tali es zu einer mptur kommen mochre,
eine diverfion zu machen. Deswegen auch die
Keyferlichen Trouppen niche vermindert, nocb
wieman fich in den Keyferlichen Landen flati-
ret hat, die Taxen und impoften eileichtert wor«
den , fbndcrn es werden vielmehr diefelbe xu
waiter und land , dem letxt disfals gemachien
entwurf zu foige vermehret ; und fagr man,dals
zu jeder Compagniezu fufs und pfesd 5. mann
foilen hinzu gefiiget weiden , welches gewils
"keine kleine antahl ausmachen wild. Auch bar
man nachricht, dafs der K3nig von Preuflen zu
Marienwerder,' Landsberg an der Wane und an-
dern Oertem anftalt machet , cine Armee von
45000. mann zu formiren, und verfchiedene Re-
gimenter nach den Lirrhauifchen und Chuflan-
difchen Grantzen abmarfchiren zu laflln. Der
Grofs-Mdfter von Maltha hat circulair brieffe
ausgefchicket, alle zum Malthefer Orden gehS-
rige Ritter aufzufordein. dafs fie fich in d< r In-
ful einltellen, und bereir feyn foilen diefelbe xx\
defendiren, im fall die Tilrcken, welchc groffe
Zuriiftungen. zur See machen , diefelbige atta-
quiren mochten.
Die Keyferin von Mofcau ift den : 6 Jan. zu
Petersburg angeknmmen, und hat den folgenden
tag ihieno'rTendichen einzug in diefer Stadt mit
groficm pracht gehalsen, 5ie foil vor ihrer ab-
reife
Reproduced by Julius F. Sachse.
rcUfe von Moictu einenTVa&aat mit demRomi-
fch&a Keyfer gexeichnet haben, dieies innhalts:
!L>fs itn tall enrweder der Keyfer oder Mofcau
von dem Turcken folte attaquiret werden, dann
die Czarip mit ciner Arroee von iooooo. manu
stvdea graintzen yon der Ukraine folte agiren,
uad derKeyfer nut einer Annee an den grantzen
i :•} WalUcuieru
Paris Mart. 16.
Am Terwichenen Sonntage nachmirrag mige-
fchr eiue viertel ftutide vor filnf Uhr, wurde die
Konigin in Franckreich gl'ucklich von 'einer
VsiatztCatx erioler.. Der KSnig war den 4-Febr.
£1, Jahi sit, unci hat nun zwey S8hne nndvier
Tochter ^afer Hoff hat ordre gegeben , die
j^rS'tung der 12. Kriegsfchifie zu 8reft und
Toulon Jo viel immcr moglich zu befchleuni-
gen, welche beftimmet find , wie vorgegeben
wild , von denen zu Algier fatisfa&iou zu for-
dem wegen des "Friedens,-bruches.
PHILADELPHIA jun. 23.
Mit dem letztetrSchiff von London, Capt.
l(.?cves, has rnaji bier die nachricht bekommen,
dafs unfer Proprietor vor der Abreife befagten.
JchirTs mit etnero Capitain in. London accordi-
ng, und fich verbunden habe den erften Mey
an bord des Schiffes zu feyn , und feine Reife
i:;tch Penniylvanien an «a tseten ,'fo dafs.felbi-
ger.nunmehrc mit dem erllen SchifFe t'iglich er-
wartet wird
In einer Gatette- vonV Boflon vdrn 29. Mey ift
folgcndes Advemfiernent pubiiciretworden^wo-
raus man fehen kan, dafs die 5. arreftir te Per-
fohnen libel genug daran find , und vielleicht
noch, nach fo vielem ausgeftandenenelend, das
p clach werden bezahlen mufleu , fo fich ihrer
niemand annimmt.
Nachdem auf anftirTtung und eingebung ver-
-(chiedener Perfohnen, welche den Kapitain des
bchifrs Liebe und Einigkeir, Jacob Lobb, mit
grofler Barbarey gegen gewuTe Pfalt£er in feinem
Schifte, auf ihrer PalTage von Holland zu Mar-
tha's Vineyard, beleget haben , die Ehrfame
Kichtcc des Ko'oigUcben Obergerichts gut ge-
funden haben, denfelhen zu verpflichten dais er
vpr dem Obergerichte von Rechts-dchen , &c.
welches den vierdten Dienftag im Merts letw-
hin zu Barnftable vor dieCounty von Barnftable
gehalten worden, erfeheinen , und dasjenige ib
von des Konigs wegen gegen ihn eir.gebr.ieht
werden mochte, beantworten folic ; da er d3rin.
dicfem zu folge erfchienen, und wegen zv/eyer
unterfchiedeneu Beichuidtgungen des Mords
von der groffen Jury dieler County gegen ihn
gefunden, examinirej worden, und uach einem
6 Stunden lang gewihretem Wortwechfel die
kleine Jury ihr urtheil gefchwind eiubrachren
als unfchuldig von der erften anklage, und "we-
nig miriuren'heraach. ein gleiches wegen der an*
dem befchuldigung. N3. Bs wurde bey der
-examinirung obfervirct, dafs daselend fodieren
PafTagicren begegnet , nicht ovon einer gewinn-
fflchtigen begieide des Capitains , oder vorfet*-
lichen Intention die Reife za vedkngern herge-
kommcq , fondem die l'ange derfelben tndfte ,
wie aus dem Tag-regifter des Capitains, und der
Eydlichen ausfagc aller Matrofen erhelleie,dcm
contrairem Winde und der Wind-ftiile zuge-
fchrieben werden : Und konren die ."Gezeugen
von des Konigs feiten den Capitain mit k^iner
eintJugen ausiibnng einer Kavtigkeit v.abrendet
reife belegen. Weswegen der Capitain fich zu
rechtfertigen gut gefunden feinen verlet*ctcn ca-
ra^er Sftentiich tudefeudiren ; infonderlieit in
anfehung der fallchen und fchandhchen adver-
tiflfementen, welche find pubiicirer worden ckn-
felben zu beflecken, und die gemi'ither des volcks
mk vorurtheilen gegec ihn cin za nehmen, ehe
er examiniret worden und fich fclbft rechtmaffig
befreyen konte. Weiters ift es nun darauf aus,,
diejenigen gerichtlich zu vevfolgcn, welche ihn'
fo bofsharftig verleumdet und einen Prccefsver-
ur(achet_ haben , der nach unrerfiichung gant";
phne grand gefunden worden.
Preiff folgtnder Guter. Weirsen 2fch 7 p. Fein
Mehl, 7 fch. 9 p. Mittei brod 12 fch. gemengt
lafch. braun, 9 fch. Rum, 2 !ch*4p. MellaiTes
16 p.
ADVERTISEMENT
E-i" 'Wird hiemit befamdt gemacbt , dafs Hendn'ck
van Bebber , iveicher viele Jahre her /-//Do-
ctor Medicinx mit gutem futcefs practiciret bat,£cb
bitr Zttr rocf f.
^a8urc$fornbfman$c$unf?anta(j/
&it man fricfy (id} be fommen mag.
*>Gor uUen r}a( man toe bucfar gfdiri&tt/
■Ju $Mn§ to* £un|? n?ar& *rftticri 3BdrtteVgrc{j »n^ ffc fn/
2fn fytrmtnl otor 93rmar nur
SQnb befctyage mil guf a QElaufur
<*0nt> ©pangen/ont> (lempfffiejur Jl' im anfangplarofr/
<£tlie& wrgul&icr>aujf &an pjniH/
rDa vcrtorn icfe w'r! sctfae mif .
Cartoons Illustrating the Printing and Bookbinder Industries.
Found Among Some Old Ephrata Papers.
After the formality was over Hon. J. K. Chandler received
it on behalf of the Society, in which he eulogized the old
press as one of the great historical treasures of Pennsyl-
THE GERMAN SECTARIANS OF PENNSYLVANIA.
ONE OF THE EPHRATA PRINTING PRESSES.
IN COLLECTION OF HISTORICAL SOCIETY OF PENNSYLVANIA.
PHOTO. BY J. F SACM5E.
Description of tlic Press. 227
vania. The old press is what is known as a " Blaeu" press,
from a Dutch artisan Willem Jansen Blaeu, of Amsterdam,
who was the first to improve the original Guttenberg press,
and, with the exception above noted, is in the same condition
as when it arrived from Germany. The dimensions are as
follows: total height, 6 ft. 2% in.; size of standards, 4^x
7 ; height, 5 ft. 10^ in. ; space between standards, 20^ in. ;
length of track, 5 ft. 2 % in. ; size of stone in bed, 19^x26^5
in. ; bed, 24 x 30 in. ; tympan, 30 x 23^ in. ; frisket, 25 ^x
20^ in.; platen, 11^x19^ in.; chase, inside measure-
ment, 23^3 x 19%. The track consists of two iron bars an
inch square.
The press operates on the screw principle, the horizontal
sweep of the handle rotating the screw which passes
through a nut in the cross-beam above, raising and lower-
ing the platen, the centre of whose upper surface has a cup
which rests against the lower end of the screw-head, the
four corners of the platen being fastened by thongs to the
screw-head, so as to give it a certain independence of ad-
justment, to enable it to fit against the face of the form,
that is, to become parallel therewith. The form rests
upon the bed, and is secured by temper screws. The bed
runs in and out on a track, and is moved back and forth
under the platen by a belt which winds around a drum
operated by the hand-crank and the rounce. It will be
observed that the platen is here only large enough to cover
one-half of the bed ; consequently, in printing a sheet, it was
necessary to screw down the platen on each page, running
the bed forward or backward between the pulls.
As to the exact date when the Ephrata press was pro-
cured by the Brotherhood, it is merely a surmise. The
earliest known Ephrata imprint bears the legend 1745, but
there can be but little doubt that the press was set up at a
much earlier date. The Chronicou, after discussing the
events of 1742, continues : " Soon after a printing press was
228 The German Sectarians of Pennsylvania.
put up in the settlement." ,08 When this is taken together
with the advertisements in Sauer's newspaper of November,
1743, showing that a bindery was at that time in full oper-
ation in the Cloister, it certainly offers a strong inference
that printing was done there also.
One of the earliest, if not the first issue of the Ephrata
press was a small broadside, 14^ x6j^ inches. This was
intended as a talisman or protection against the inroads of
the Moravians. It was set up in bold type in the shape of
a pillar with base and capital, having a foundation or support
formed of two verses from Holy Writ. (I John, 2 : 18, 19.)
This was known as Eine Smile gegen den B'dsen Rott (a
pillar of defence against the wicked rabble). A fac-simile
of this unique relic is shown upon page 229, the original
of which is in the collection of the writer.
[Translation. — The victory is from high heaven; it is
One strong and mighty who wages the war ; breaks the
teeth of the wicked rabble that mock His testimony, so
that no more be deceived, upon the villainous path of
liberty, where everyone doeth as he can the old human
things, dressed up as a new tale, coming down from high
heaven. Yet we can but laugh when their whole struc-
ture shall collapse with all its deceit and sham, as all was
naught but a show that Lucifer, with his sinful horde,
selected for his pleasure. ]
This broadside was distributed among the various house-
holds, to be prominently displayed in the living-room of the
family, similar to the well-known Hans-Segen, an invoca-
tion of God's blessing upon home and family, still to be
seen upon the walls of the homes of many Pennsylvania-
German families.
We then have two large placards, usually called the
Eckerlin broadsides. The titles were as follows :
Original edition, p. 199. Translation, p. 152.
L
Earliest Ephrata Broadside. 229
®tt®h$ifif)o4)Vomptotnd§tY, tin (far.
(frr m mmmtiwm tit Mr ftfr
6
f#m ea^rn miff^mu*
cfcn/ Q?i^ riite iteue SP?45tV
f)RVto#«>inani(jtittit
lac&en. SBanit «>v ^cWhl
fiHtf) fallen tin, famt &
«atfWfn=(£!)tift loimmrinw r.ffh fino »W 'SBiltti
©jrtflni roMbtn ; baht« ttttnncn rolr, bnfj bit lt&»
K6funbti|». ©iefinb ton un« aM0.ca.un9m,
«brr (te tsaicn nlc^c boif ilnS: bann roofit eon
tin* attwftn roarm, fo marcnfie labtnunSbl.to
ten ; nbft nuf bug fit of. frnbatef router n, bafifi*
Blrep aUer&odtfw SKamen,
«3atct; eol)n unt £eil'ger <$eift,
5Die t>a$£t>or Der <*ngd preijit,.
©30 be« <3]tatof unb ©tntl unb (genruct
$ur Unglftcf unb btfonb««8«»K
3miri{i gnabighch bittcr«Sc&abe«.
?lurb »voUf « bie jat;en 9>lfitt)«n
gfii ©pAtcr £Alf -unb Stod bebufen
SBbgen bes gtlbferS au(;e feun.
Ser £cil"gc ©cift Fcl>r bier aucl) cin
Unb ln§! <•» f:iue <2Bol)nung feoii;
.fteil'ge unfer 'Jbun unb fca§cn»
5ius: unb Ciugang gleicbcrtndjjen ,
K Jbrtl'gc untfjum fclgcn gterben
% Unb mad)' un« ju JfpimmH8<(?rbcn.
A Pennsylvania-German Family Benison.
Vide page 228.
Eckerlin Broadsides. 231
Die Richtschnur und Regcl \ einesStrcitersJe.su Christ 7,
I welcher in die ewige Schdtze \ dcr Weissheit verlibet ist.
[Translation. — The Precepts and Rules of the Warrior
of Jesus Christ who is enamoured of the everlasting Treas-
ures of Wisdom. ]
Ein sehr geistreicher Spiegel, als worinnen dass rechte
Bild I des einsamen Lebens ersc/ieinet, und rcas eigentlich
desselben Beschaffcnheit | Seye, wann es seine rcchtindssige
Sache darstellet und ans Licht gibt.
[Translation. — A veritable spiritual mirror, wherein the
true picture of the solitary life appears, and of what its
constitution really consists when it portrays its legitimate
matter and brings it into the light. ]
The whole edition of these two broadsides was ordered
by Beissel to be publicly burned during the Eckerlin con-
troversy.
A single specimen of both of the above, however, it ap-
pears, escaped the general cremation. A copy of The
Precepts and Rules of a Warrior of Jesus Christ was
found a few years ago between the leaves of an old German
Bible, where it had remained undisturbed for almost a cen-
tury and a half. It was as clean and fresh as when printed,
the type matter measuring 18 1^x10^ inches. It is now in
the collection of the Pennsylvania Historical Society.
The history of our copy of the second broadside, noted
in the Chronicon as The Life of a Solitary, is a more roman-
tic one, as it experienced many vicissitudes. According
to a well-founded tradition it was saved by Onesimus at
the time of his expulsion and taken by him to Virginia,
whence it found its way to the settlement on the Bermu-
dian, and later to the Antietam congregation, in whose
possession it has remained up to the present time. The
old broadside, 22x15^ inches, printed on two pieces of
paper, was carefully pasted on a panel and hung upon the
walls of the Saal, back of the preacher's bench. It is now
232
r/" Gm""" Sa**™ *»*#**.
THE GERMAN SECTARIANS OF PENNSYLVANIA.
! Mem dmS, off nvCntatiat) Sawferwr
'niaiiit)gttfifflj«r^ft(§y(ani5tfff'
Stincracinfamnt^fn/aKitorinnrn'iiftH/aniW
>jfftorvr mdMlcwah^iiimlicbc -Jibfoiibcrutiij wit naftit, b« manaUcn imink y. flM»tt*crt*dw
a«B5u«^nfccfiimtfliibctnmib!ffitttfi^fclbj\uint«wat*n»iicib(!: jrotmaoi I vict«6e3B**«l
(iu.u;J;-,?i#.l»k Hf)nHt ?(l^i'oiib«un(j * ©ci?b3 bc» rj*em*»**i»flHcn ffimfflW'. k>mqm,' 4t*tt4c
2B#.»rii*tiai«!wr'ba*ru*twnKn(anwK5^H66idlTK4NiCT«^fiBbct' iMn»mTnftiMirtHfrr»nHR»0ifai«*l<^^
4tKs'KSI«iaW'mi)uwriaL'iMtiiwtf'*«»tJ-lj»
! liiftwrfit^ifcEfi'iiiiB^tnbfeaste&msTi^
: fciUfef' U!)&bagni4a^6*ta^(it5!f{6in
! {|A«ri«ftr6tmK«BK;tsi!4«it«ii: lun
pS«i&5, (&B>«&8r*i8fepSq: ?
spHklWr $?ifcn HjanfcJmrrt mot:
?|i6frS;rcntntcHlchixr.
. ."fflfltfrsgnWiiiF. wirinfjlcir, mj.
) ciiutftpti v^irtic-jfii w. b&ikq
_ IK.. ^BJrtltoiLWftKlfl^rfWJifrcrfliiiwiflir
•Storms imbftfr, ^tffiiriaa»KmBicomT/-iiiaiU!flttciti»ornedj.<|!^*id6^^l^
, gfflfJtc&6)m^ncinlid)a!(cS»8btm «jaMfn ^tfcSBBR^arnucTBiijfcltt bt^uuiHtfiVclWife'Ssf <»&*
"cftiit(«nHivcmSr!>#fectiaieaTOi»i^ii^(tt. • -
• 'ffcfBfyiifticr sj«trlid>r>>ritWHU^ o»rh;U1kt auffittrbonctiTfaiaaieiaiiiH i'Prt«rtr, tr anbr"o;» I
ffcnffat, imifenba(cibcfp»idcScil6in>af?)fcn|^iid)c{>Scinuriilum.irt.6flAc?oiin r '■',
hui>3t; tan bc^iuctjcn pug unb t5ar f#uvn IWj bee km enfameu htai mtbcn,
: i3K&mna(l!a!lfnbnirnffli!irM)t(jfn»(ii*diiiucirt#rnrfanftM,il;c6iUt0iad;v
•Swotf, unbaMiftfl»tiu4'Lbcobad)Otn>tr^foBiib &t aii&rn iwinit ju i mnroial IotIorr, Hub b: ,
•mit3fWu8/3iiailfflunHli»!a«i]wiubm,a{6«>pri'-iienri0bitrci.
jffrlallfrnWallraubttOfaUnaijciibfiiaulKiiH. Switetiii6(ritff©c4t«ti)Cil/ elki an
i'!»f?flm4ctninljfrmilid),fiM!t£Sinitbi,tSraiftbrthCd)ftm5iujfnbinitiu'i))!tt. SUlbvt nutt
wrfbm, atf IMS baS 2Si>rt 3mujfr Mb dhnli*. $i ■'
"r t*fljtei3ft(Btiifliit3i)m. SftniKrimmi
ic*rtB(|NW8^ft(W«an»«mwjti4rtr:> : :f-i;. .-.••■<
«i-*f9*rai(MulittW- ttfaStalrfl Ijat.ffiOSS tec MSWti JumyniH mtv
**f*W»**to ©Oft. ec KhttHnitMt mm SSrilfirif M> Bltfc&mfM :;**
4teft*> mm imtte-Smtcr nam* n$ umci Scftj 1 1
FAC-SIMILE (REDUCED) OF ECKERLIN BROADSIDE, 1745.
Devotional Books,
233
so discolored by dirt, flies and age as to be almost illegible.
A fac-simile of this unique broadside is shown upon the op-
posite page. The large initial was evidently done by hand,
as were the illuminated stars and garlands at the head.
A careful survey of all the evidence available seems to
indicate that, with the possible exception of the Eckerlin
#i a* zm
Staiinmri
<5d)$m (Btiftttidit
(Scbetccr/
©rtrmrt
©id) fromnfc er £jM
HO) S>M&eU# 6«w> con (Pbet encFc» etmger ^etb^ett
XYlartyrev
Oftcr:M<
itltcbcr 231tit«3eug?ti
fcer QBa&r&etf ;
9fc6J?
3&tcn Q5rinrdi
Theophilum.
' ■■■"■■ ■ ■ — ■■ ■ ,. . ■■-■ ■■■ — —„._ ■ ■■»
Anno. 1745*
Devotional Books Printed at Ephrata in the Interest of the Mennonites.
broadsides, and a few minor ones in both German and Eng-
lish, which were aimed against the Moravians, the first regu-
lar issue of the Brotherhood press appears to have been a
234 The German Seclariems of Pennsylvania.
Mennonite devotional book. This was printed in twenty-
fours (small 24010.) of 116 pages.
Die I Ernsthaffte \ Christen-Pflichl, \ Darinnen \ Scheme
Geistreiche \ Gebetter, | Darmit | Sich fromme Chri- \ sien
Hertzen zu alien \ Zeiten und in alien \ Nohien trbsten \
kbnnen \ Nebst einem Anhang \ Einer | Aus dem blutigen
Schau- I Spiel iibersetzter Geschich- | te zweyer Blut-Zeugen
der I Warheit, Hans von Ober | dam u. Valerius des \ Schul-
meisters. | Gedruckt in Ephrata | im Jahr IJ45.
The next regular issue of the Ephrata press was another
small 24010. for the same religionists.
Das I Andencken einiger heiligen \ Marlyrer \ Oder :
die I Geschichten | ellicher Blict-Zeugen | der Wahrheit ; |
* * * * Aus dem Hollandischen grundlich | und treulich
ubersetzt \ Durch | Theophilum. \ Druck der Bruderschafft
in Zion \ Anno. 1745.
The translation was the work of Brother Theophilus
(Alexander Mack, Jr.), and shows us the interest and active
part taken by the son of the patriarch of the Dunkers in
the establishment of the Ephrata press and its develop-
ment, an inclination which was further manifested in after
years by his interest in the Sauer press, when he was a
bishop of the Dunker Church, and his efforts in the es-
tablishment of type founding at Germantown.
This work was evidently translated into High German
and published in the interest of the Mennonites, or for
the purpose of conciliating them, and drawing those re-
ligionists, who were becoming quite numerous in Lan-
caster county, closer toward the fold of the secular Sab-
batarian congregation.
That the impression of the Brethren regarding the Men-
nonites proved a correct one is shown by the fact that ere
the year (1745) was past a number of influential Mennon-
ites had printed upon the Brotherhood press an edition of
their devotional book, known as Golden Apples in Silver
Mennonite Prayer Book. 235
Shells; or, Beautiful and Useful Words and Truths to God-
liness. This book, a sextodecimo of 519 pages, is divided
into seven parts, and is supplied with no less than six sub-
titles.
rpffel
tlfiei'nUcftoleB
O&cr:
©cf)on« una muiffcfc
ttXD&Cig ant) XX>2tX6«:jCrl|!iirf>au£frautn line <3tHKt(»
«|| tai, Nmt ^raffr OOnc*
(arCAi, am ssMn,) 3lm» ■{<&>
(fl) j lai SMnj, fc<|MiiM* rau feincm
^Surfcjcujcijia'
Jllcn ff >ti(lc n m>» PPr icufflriSrljicn
pal aC^LA icliTttll4 n 14'". W» » tint.
*.'; Vptirbat ifl rjimrffjemoimiim/
B* Bxlctxr (i* »em ZS4fat 4tV
»cwfet/{«i!>ugbtr«>f>«wciJwi:
•lB«ft*Sl»ne*.l7«»
8m
®ncr ft rminai
M«s^a»eR3cr cikbsices/
tStnwbt Ourcb tScctgcn rem Cvn <">«<»
*«/ 0©*r Sul^nn von coot's ctmamrc/
prto rtjrcn Am£»an jut OVCMdicntJa'
soOJUqc " wfi bent iScfiiigiiuS
«orfbrcffl20>fcba!>
•Ufjcfcbricbrn;
SSitfitmi) fl« fdbc tni"H»ttli* unt>
5W1U* litr rclnto Jimtr fflOnrf imp ffrfSvrr.
tutt enrutw • m» alfo fkrin ^InNrn fcjflc*
fib M t«S» unt ijcVbfhi Sin (aw
■lilT'n;,
£m 27. tTotfmba
Anao IJ60. ill (San ta SISllKnr, anf
<&nm QSIiit UiKuett {wr.
•*£&«im^
fTiJIthlJ «,IMfJ
(S«l>Sliir)tuiRiH»
■Hi
Id W4*» Ool srft twt fttai'ttcfl ao> «sf|»
USd o.rtrt
3»3afreW«74».
i>h. i3.>
flcterufcr cai mn SOTjfajcr, Wt cut M*
9m 6cna jvfjjc (wi-.n, *cr*S4«ta 4n»e
ttduaoaimo f^ni^caStaiaL
C&rijjlicfci
«tt(«»
efanfnug,
4V frfcOtiebrtWn nnb famemK^I
(■Pa OcmnarnchbcrMaxnu^ctt)
tpolbctuitm
QDit an*
23ctciU(u-
Bctntfi m 3af >74»
tTcIcfer;
Sc vafimmlrrx (BltuMgoi/ obef ria
cr abfonecrli'dv nad> (SclctJcn^ifs
' She unb bcr Sodden n^ebweubicj*
tot (fur (Stt) mic21iTt>«l?tii»»
gebengten anfm oco 6a<
eo«l gcbrmicbcn mo>
The Six Sub-titlks of the Mennonite Praver Book.
238 The German Sectarians of Pennsylvania.
Mystische Abhandlnng | iiber die | Schbpfung j und von
des I Menschen Fall nnd Wiederbringung | durch des I
Weibes Samen | zw n einem \ Friedsamen \ Nach der stillen
Ewigkeit wallenden \ Pilger | Ephrata ; Typis Socielalis,
Anno MDCCXL V. Quarto pp. 48™
The next important issue was Beissel's great effort, usu-
ally known as Die Hohe Zeugiisse (The High Testimonies.)
This work, issued by the Zionitic Brotherhood, was printed
prior to the expulsion of the Eckerlins, and is further in-
teresting, as upon many of the sheets appears the peculiar
watermark of the Zionitic Brotherhood.
Zionitischen Stiff ts 1. Theil. \ Oder eine \ Wolreichende
Narde, | Die nach einer langen Nacht in der herrlichen
Morgen-Rbthe is I auf gegan- \ gen auf dein Gefielde Li-
banons, tind hat unter deft Kindern der \ Weissheit einen
Balsamischen Geruch von sich gegeben. \ Des von Gott hoch
begnadigtemmd bcadelten fiirtrefflichen \ Theologi der Mys-
lischen Gottes-Gelartheit. \ Irenici \ Theodicai. \ * * * *
Ephrata in Pensylvanien Drucks und Verlags der Briider-
schafft, 1745.
The original general title, preface, and the second title,
facing page 58, were prepared by Prior Onesimus. Fac-
similes of both titles are given upon opposite pages.
Die Wiederdarstellung \ Der reinen Paradisischen Men-
schheit, oder des Jtingfr'dulichen \ Ebenbildes Gottes, zvelches
in Adams Schlaffist verblicken, tind \ in Christi Leiden una
Stcrben zvieder aufenveckt worden. \ Vorgestellt \ In einer
Sammhing geistlicher und \ Theosophischer \ Episteln. \
"P •r t 'r
This work, one of Beissel's great efforts in mystic the-
ology, was a quarto of 283 pages, and was full of abstruse
speculations, unintelligible to any one not initiated into
110 The only known copy is in the library of the writer.
Irenici Thcodicai.
239
ZIONITISCHEN Qtiffcs t CfceO,
£>Dcr one
55i< iwdj enter fangcn 0?ittf>t in ter fjaf umcr fcm jtintorn fccr
SBdjjfjat aiun QJarfamifdjcn ©cruet? von fid) er Myftifchen (5m SOPHIA tptyfansen jttr Offat&minj
£xr g>«r«W|lfcf)«n- 3 u n 3 f t a 11 f cfe a f ( : nnt> u? gtfafbee wdrtett fwa
^rfcjtcrucfctt 2fau Dcr 2}crfo(>mineffi|clbm
810 f«u eettrwtf Jrtuntt tmb s:i#il<$« -iEioJbte Jot &£tfet' tmS Hue «m Cfcra SJtf»
trcjli<*?eit ntUea tea #mb«* bet Qtafttit w: titwra g{t(Ut6«J»
Bottrririt ttimmUt. uat> to* 6i<$* o$*e
THEOSOPHISCHER
pittit
tKrfnnm fctf ©tyetmniifj Car Offmfaruna 3$fu nf7# in* gfofdj,
fipn fcr crffcn £inlcudjnm$ an, of* tvcidc gefctychct Durd) Dixef
8d)t fccr (Sngltfdjm .ftlar&rif, tip aitf We 2Mero Ratfcfcfefog
<0Ott(d nter t>en tfjrofcfcert btr Qftnben.
BBS- role «of tern Sfficg t>tr aBUtorgsburt na 5in(?crnu&, Jebtn uitb
let, )a ©Ott feibftco. in alltn 3Blrcrpngtn tabm fa bciiebtn. baf
tfl« Sinb bc3 SJerhrbcn* nntrr btm flrtngen ©crfc&t b«r ©cttlidjtn Qo
Kchtigftit uufgeriekn, nnb mittjin btr rcitun ^arobififcben 5Xtnf<6<
fctit BDeg gemadjt roabe iu ibrun 2tasgrur.ea<
tC£e ftl*f« AlU« eon &0" &**« »«rto>i
Second Title of Beissel's "Hohe ZeugnDsse"
A New Title-page. 241
the mysteries of Rosicrucian philosophy or the teachings
of Boehme and Arnold. It is really in two parts, viz., 37
meditations and 67 theosophic epistles.
0*i
ettptiffe
<2B<< manima
etlflicfatt fMen
fttongot nt$s<.
©o J)«*»«rtoaanbi&ct ©pt«uft^rta^ 80^3; dro8nu»in 8^*
tom T.J. V. BRAGHt
Ran atcr fergfalfioft te«*o«6faitfco< QhrfW acj Jutu ftflmmul «# uiU> Serfo^ k c 23nfoerf($4fft. Anno MDCCXim
TlTLE-PAGE OF THE GREAT MaRTVR BOOK.
246 The German Sectarians of Pennsylvania.
o6er
wim-WH^
unb mit tnefen afau&mikfcigen Urfun&en »erme &rt/
mmalw anSPemtoatatiftfrnlr. teg $nx$rtuffc§e gnrcuIKj Mxt«
EPHRATA in Penfylvanieij
Ewgjjgflj&rfQ&g for gfiagffraffiC, Anno MDCCXLIff
Title-page to the Second Part of the Great Martyr Book.
The Dutch Reply. 247
years, the Mennonites turned their attention to the Ephrata
Brotherhood, who, as has been shown, had already translated
and printed a few extracts from the book for them.
One of the Moravian missionaries from Bethlehem, who
visited Ephrata at the time, writes in his diary under date
of March 20, 1748 :
" The Mennonites are about contracting with the Ephrata
press to translate and print their Book of Martyrs, a thick
folio written in Low Dutch. They believe what the martyrs
spoke was inspired, and as many of them suffered martyrdom
for denying infant baptism they strenuously oppose it."
This entry in the Bethlehem diary gives us the exact
date of the beginning of the great work of which Prior
Jaebez was the translator and master spirit. Preparations
were now made by the Society to print the book. Fifteen
brethren were to be constantly employed upon the task
until its completion ; of these, eight were assigned to the
printing department, namely, four as compositors, and four
as pressmen, two to each press. The other seven wrought
in the paper mill, the whole work and the correction of the
sheets being under the supervision of Prior Jaebez.
The paper for this edition was of an extra quality of
stock, and was prepared with great care. It was made upon
plain sieves without any special watermark ; the sheets
when bound and trimmed measure fourteen by seventeen
and one-half inches, the page of type matter was 12 x y}(
inches; two pages were locked up to a form. This measure-
ment would indicate that each page was brought separately
under the platen to be impressed upon the paper.
When the work was well under way, a reply was received
from Holland to the appeal made in October, 1745, which
answer was intended to throw a wet blanket upon the whole
enterprise. It stated among other things : " They thought
it utterly impracticable, both because of the trouble of find-
ing a translator and because of the immense expense that
248 The German Sectarians of Pennsylvania.
would be incurred." As a way out of the difficulty they
suggested that some of the brethren who understood the
Dutch language should translate the chief histories in which
the confessions of the martyrs are given and have them
copied by the young people in manuscript. By so doing
would be secured the " double advantage that through the
copying they would give more thought to it and receive a
stronger impression." 1U
The work, however, was now upon the road to comple-
tion, and the monumental literary venture was finally
finished, bound and ready for delivery some time during
the year 1751. It had taken just three years to complete
the task. A council of Mennonites was now called and
the price was fixed at twenty shillings per copy.
The binding was as solid and ponderous as the book itself,
and consisted of heavy boards covered with leather of home
tanning, reinforced by mountings of brass at the corners,
each of which, together with a band at the top and bottom
of the book, heavily studded with large, headed brass nails
so as to protect the leather. Two massive brass clamps kept
the pages and cover in position when not in use. Some of
the copies were embellished with a large copper-plate en-
graving. No definite records exist as to where these plates
were printed, whether here or abroad. Of late strong
evidences have been found that there was such a press as
copper-plates are printed from at Ephrata at an early date.
The printing of this book proved a serious undertaking
for the Brethren in a pecuniary sense, and by the time it
was completed the Brotherhood was deeply in debt. This
was fortunately soon liquidated by the heavy sales of the
book.
Acrelius, in the account of his visit to the Kloster in 1753,
says that Peter Miller told him that he himself had trans-
114 The greater part of the literature of the Schwenkfelders was repro-
duced and disseminated in this way in Pennsylvania.
Completion of the Great Work. 249
lated the whole volume, also that he had labored upon it
for three years and was at the same time so burthened with
work that he did not sleep more than four hours during the
night. At the time of this visit there were then five hundred
[600?] copies still on hand, the price having been advanced
to twenty-two shillings. What became of the rest of the
edition which remained unsold at the outbreak of the Revo-
lution is told in a foot-note by Prior Jaebez [ Agrippa] in the
Chronicon :
' ' When there was a great lack of all war material and also
of paper, the fact was betrayed that there was a large quantity
of printed paper in Ephrata, which then was pretty soon con-
fiscated. Many protests were raised against this in the Settle-
ment, and it was alleged, among the rest, that this might lead
to evil consequences on account of the English army. They
resolved not to give up any thing voluntarily, but that it would
have to be taken by force. Consequently there arrived two
wagons and six soldiers, who took possession of all the copies
of the Book of Martyrs, after making prompt payment for
them. This gave great offence in the country, and many
thought that the war would not end favorably for the country,
because the memorials of the holy martyrs had been thus mal-
treated. At last, however, they were honored again, for some
sensible persons bought in all that were left of them. ' '
The Mennonites, after the negotiations had reached a
certain point, appointed Henrich Funk and Dielman Kolb
as a committee to close the contract with the Ephrata
Brethren, and verify the translation. Their certificate is
appended to some copies, saying :
' ' It was desired by very many in Pennsylvania that there
should be a German translation and edition of the Martyr Book
of the Defenceless Christians or Tauffs-gesinneten, before
printed in the Dutch language, and the Brotherhood in Eph-
rata, at Conestoga, offered and promised not only that they
would translate the book, but would take care that it should
250 The German Sectarians of Pennsylvania.
be of neat print and a Good paper and at their own cost, if we
would promise to buy the copies and have none printed or
brought here from any other place. Thereupon the elders and
ministers of those communities of the Tauffs-gesinneten which
are called Mennonites (to which the communities the said book
is best adapted), went to Ephrata and made there with their
said friends an agreement that they, the said Tauffs-gesinneten,
wTould buy the said books at a reasonable price, and would not
give orders elsewhere, provided they should receive assurance
of good work, paper and translation, but if the print should
not turn out well they should be released." U5
The titles of this splendid folio, which is really two
volumes bound in one, and in some respects the most re-
markable book of the colonial period, are shown on pages
245 and 246.
A further comprehension of the magnitude of this venture
is gained when we consider the quantity of paper required,
not only to print the edition but for a single book ? Every
volume contains sixteen full quires of paper. The edition
was 1300 copies, consequently when we consider the usual
percentage of loss allowed at that period it amounts to a
grand total of no less than 1184 reams of this extra heavy
paper.
The diarist of the Community further tells us :
' ' That this book of Martyrs was the cause of many trials
among the Solitary and contributed not a little to their spiri-
tual martyrdom, is still fresh in remembrance. The Superin-
tendent, who had started the work, had other reasons than
gain for it. The welfare of those entrusted to him lay near
his heart, and he therefore allowed no opportunity to pass with
which he might contribute anything to it. Those three years,
during which said book was in press, proved an excellent pre-
paration for spiritual martyrdom, although during that time
115 por certificates in full, see Pennypacker' s Historical and Biographical
Sketches, pp. 157-173.
Gospel of Nicodemus. 251
six failed and joined the world again. When this is taken
into consideration, as also the low price, and how far those
who worked at it were removed from self-interest, the biogra-
phies of the \\o\y martyrs, which the book contains, cannot fail
to be a source of edification to all who read them. Modera-
tion and vigilance were observed during this task as strictly as
ever in the convent ; but everything was in such confusion,
that in spite of all care, each had to submit to discipline at
least once a day. ' '
During the year 1748 there was also printed, upon the
same paper as was made for the Martyr Book, a small 16
mo. of 88 pages, entitled, —
Die Beschreibung | Des \ Evangeliums Nicodemi, \ Von
dan I Leyden unsers Herren | Jesu Christi, \ * * *
Ephrata Verlags M. M. \ im Jahr 1748.
[Translation. — The description of the Gospel of Nicode-
^ftHtfcbttfbms mus> °f the sufferings of our Lord
©wngdiumfBicifcffii. Jesus Christ' how he by the Jews' as
ajonsciit an malefactor, sorcerer, etc., before
fcpm unfe* 6£ft«i piiate was falsely accused and inno-
l!|lijfUt0<(.unn^Mr». v .» °f h's burial, resurrection and ascen-
28teer Don ben Sufceivalg . . ' . , , ., , .
£mUcbdtMt«3flubcrrfA«:*oc S10t1' etC' ^hlch WSS descnbed m
BS2!BBJSSaS2?i' the thirtieth year of the reign of Ty-
2B.cnud, berius. Ephrata, Printed at the ex-
2mrcr(jcbu1tgu.»,«i?rtm/ Pense of [Verlags]> M- M-> in the
5BcldK<* bcfdincbcit nwrtxn 111 tern year 174.81.
(titimngZybmt This was a reprint of the Marburg
TfWSTCW'Wif'SWfff? edition of 1561, and was issued as a
&bmaTDtO«B»mau private venture of Michael Miiller,
Bn3a6t 1748. , , , , , , ^ ,
the former schoolmaster of the Tul-
Reduced fac-simile of
title-page. pehocken Reformed Church, who
was one of the converts baptized at the time of the great
revival in 1735, when both the pastor, Peter Miller, and
Conrad Weiscr, his chief elder, were immersed by Beissel.
252 The German Sectarians of Pennsylvania.
Brother Miller, as he was known, was a married man
who, upon his coming to Ephrata, following the example
of Conrad Weiser, separated from his wife and joined the
Zionitic Brotherhood, while his wife entered the sister-house.
After the disruption of the Zionitic Brotherhood in 1745,
the couple resumed their relationship and became house-
holders and prominent members of the Secular Community.
It is usually assumed that this book was a reprint of the
Gospel of Nicodemus, and that the
version published in 1764 was a
second edition of the above work.
This is an error, for the edition
of 1764 is the apocryphcal Gospel
pure and simple. The version of
1748 is a readable paraphrase of
Nicodemus, at the close of which is
printed the celebrated letter of King
Watkrmark used in Ephrata - . , ....
Paper-Mill for Commercial AbgarUS to Christ, together With hlS
answer ; then follows an Epistle of
Lentulus to the Emperor Tiberius, and a extract from a
life of Claudia, the wife of Pontius Pilate, and the account
of the latter's miserable death.
Great value was placed by many of the early Germans
upon these letters, as they were supposed to ward off sick-
ness and calamities from both man and beast.
Mention was made in a former chapter of the cordial feel-
ing between the Lutherans and the celibates on the Coca-
lico, and of the material aid extended by the former when
the mills of the Kloster were destroyed by fire.
Evidence of this entente cordiale is shown by the publi-
cation, in 1750, even while in the midst of the heavy labor
upon the Martyr Spiegel, of a small quarto of 48 pages,
containing three hymns or poems in honor of the Lutheran
pastors in Pennsylvania and the authorities under whose
auspices they came here. The title reads :
THE GERMAN SECTARIANS OF PENNSYLVANIA.
THE ABGARUS PORTRAIT OF CHRIST.
FROM »N JNCIENT COPY IN THE SACHSE COLLECTION.
Honor to the Lutherans.
253
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p 1 1 ff~4
ifiliffHilni n*1™
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lis
»§ e y § »J 'iisiiillfs
Of?*!
Il5i&stls|aIie»ffS Fl°!^s"s
p?#p£fp|igf»t?!# time
f ©-e£lll5ff
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i
1 ** "I * !*■ m i ■
111 -
254 The German Sectarians of Pennsylvania.
" Eoving proclamation to the fathers, friends and well-
wishers in Europe, issued to those sent by them as shep-
herds in Pennsylvania, upon this their praise and thanks-
giving festival, celebrating their safe arrival, which falls
annually upon the 15th of January."
This title alludes particularly to the coming of Pastor
Peter Brunholtz, together with the two deacons (Candit.
Theolog.), Johann Helfrich Schaum and Johann Nicholas
Kurtz, January 15, 1745. (Ordained August 14, 1748).
This little quarto, the only known copy of which is in
the Pennypacker collection, is divided into three parts.
The first consists of eleven pages, " A hymn of several
awakened souls and beginners in the conversion, sent
from Europe upon the Thank festival of the 15th of
January, 1750."
The second part, containing ten pages, is a colloquial
poem between the patriarchs Adam, Enoch and Noah.
It is entitled "Rev. P[eter] B[runholtz] Ecstasy in His
Sickness."
The third and last part contains twenty-six pages. It is a
metrical poem, composed in honor and in the memory of the
Rev. August Herman Fraucke (d. June 8, 1723) founder of
Halle Orphanage, the institution under whose auspices
Muhlenberg and his assistants came to this Province.
The title of this tribute was : " The remembrance of the
righteous upon the Rev. August Herman Francke's blessed
death." Reduced fac-similes of the title-pages of these
three parts are reproduced. The general title is unfortun-
ately wanting in the copy at our disposal.
We will here leave the issues of the Press of the Brother-
hood for a short time to resume our narrative of the Cloister.
CHAPTER XL
THE NANTMEL REVIVAL.
lip
"i^K.
gg
v'.Btfg. "'■'..-''■.
§
Wapptn dc
>n (Slogau.
'or a time after the exodus
of the two Eckerlins —
Onesimus and Jephune —
the discipline of the Kloster was
quite unsettled. The younger
brother, Jotham, still remained
and posed as prior, while Elim-
elech was also within easy call.
How the two brothers finally
left the settlement was fully
told in a former chapter. Ac-
cording to Agrippa, " the scan-
dal of this schism spread through the whole country, and
just as formerly this small community had by its harmony
brought everything close together, so did this disunion now
dissolve everything. The merchants of Philadelphia, who
had traded with them, were displeased at this loss. They
had expected to find indulgence for their worldly life from
these supposed saints, and if the Government had been
able to interfere the affair would have been brought before
the courts, but the sins were not against the Government,
but against God."
After a number of the dissatisfied ones among both orders
had left the settlement and joined the colony on the New
river, and peace and quietness was again restored, a festival
255
256 The German Sectarians of Pennsylvania.
of thanksgiving was held on September 27, 1745, when ten
of the brethren renewed their covenant by baptism. A few
days later they were followed by fourteen others. After
the baptism the hair of all of the brethren, including Beis-
sel's, was cut ; the tonsure, however, was omitted. Upon
the following day the bread was broken in the Saal of Zion
in presence of both orders. Upon this occasion Beissel was
again installed as Chief Priest and Superintendent, while
Brother Jethro (Jacob Gass) was appointed Prior.
The example set by the brethren was immediately fol-
lowed by the sisters, so that all of them were re-baptized
by Beissel on two days, October 3d and 15th, 1745, after
which the remaining brethren were also immersed. So
great was the enthusiasm upon this occasion, that a
proposition was made to celebrate this day annually similar
to the Schwenkfelders' Gedenckniiss Tag, in memory of
this reunion, and that upon the recurrence of that day all
members were to be again baptized. This plan, however,
was not carried out.
Complete harmony now appeared to be restored in the
settlement, but to further eliminate all reminders of the
Eckerliu regime it was proposed that the brethren leave
their houses upon the hill and build a convent in the
meadow. The story of the brotherhouse, " Bethania,"
has been told in our previous volume. It will, however,
be of interest to note the changes wrought by the abandon-
ment of Zion by the Brotherhood. The widowers and
widows who lived in the convent Kedar, which belonged
to the Sisterhood, now moved into Zion, and the brethren
temporarily took their place. This act virtually marks
the disbandmeut of the Zionitic Brotherhood, which culmi-
nated on October 22, 1745, when they handed Zion Con-
vent and its outbuildings over to the secular congregation
for the uses of its poor.
The next matter of note took place December 27th of the
THE GERMAN SECTARIANS OF PENNSYLVANIA.
THE ECKERLIN BELL.
PHOTOGRAPH FURNISHED BV SAM'L M. SENER, ESQ.
The Eckerlin Bell. 257
same year, when the Brotherhood sold the large tower clock
and bells to the Reformed and Lutheran churches in Lan-
caster. The largest of these bells was cast in England to
the order of Onesimns (Israel Eckerlin), at a cost of eighty
pounds sterling. It bore the inscription :
Sub Auspicio Viri Venerandi Onesimi Societatis Ephra-
tensis Praepositi.
[Translation. — By order of the Venerable Onesimns,
Superior of the Ephrata Society. ]
This was sold to the Lutheran Church of the Holy Trinity
at Lancaster, and there for years called the faithful to church
or pealed out merrily upon joyous occasions — or solemnly
tolled when some one was carried to his last resting-place
in the Gottes-acker beside the church.
In the year 1854 the latter corporation concluded to dis-
pense with the old bell. It was sold to Gottlieb Sener, a
member of the church, who presented it to the Washington
Fire Company, and for almost thirty years it did duty as
an alarm bell, its brazen notes calling the volunteer firemen
to rally for the protection of property from the devouring
element. Upon the disbanding of the company in 1882
it was purchased by Mr. J. Frederick Sener and presented
to Grace Lutheran Church, an English offshoot of old
Trinity Church. It now has a crack very similar to our
old Liberty bell.
HE most idiotic incident connected with Beissel's
rule of the settlement, next to the demolish-
ment of the prayer-saal of Kedar as narrated in
our former volume (p. 381), was the uprooting
of a young orchard of one thousand fruit trees
which had been planted under the supervision of the
Eckerlins and was then about coming into bearing.
Jethro after serving four months as Prior was superseded
by Jaebez. How under his oversight the present brother-
258 The German Sectarians of Pennsylvania.
house was built has already been fully told.116 The office
of Prior at that time was by no means a sinecure, as Prior
Jaebez experienced from the moment he assumed the em-
broidered robe and jeweled breast-plate. Ere six months
passed the modest Jaebez asked to be relieved of his charge
and again became an humble brother in the cloister. The
Chronicon thus mentions this episode :
"It was the custom of the other priors to try to establish
themselves firmly in their office by gaining the favor of the
Brethren ; he, on the contrary, never cultivated any fellow-
ship with any of the Brethren, which indeed was the cause of
his early fall. With this, he also came into too close intimacy
with the Superintendent, whereby he was more heavily bur-
dened with the weight of his spirit than his human nature
could bear. ' '
So when, September 5, 1746, Jethro was again installed
in the office and assumed the responsibilities of Prior, one
of his first rulings was that his late predecessor Jaebez be
prohibited from holding any intercourse with Beissel except
by his, Jethro's, permission. This was a hard blow for the
erudite Jaebez, but it was accepted in a spirit of meek humil-
ity and obedience. As the burden grew heavier upon him
he composed a hymn of nine stanzas.117
Ach komme bald ! mein Freund, in deinem Garten, dann sonsten zeit-
igen die Friichte nicht : mir ist oft bang bey viel und langem warten, weil
mein Gemiitb allein auf dicb gericht Hat mich die sckwartze Trauer
Nacht schon hesslich ungestalt gemacht ; so kalte ich dock an mit Fleben,
dein sckones Angesickt zu seken.
This hymn extolled the virtue and humility of Beissel as
the spiritual guide of the congregation. It produced the
desired effect, for the Superintendent read it out to the
Prior, and ordered the harsh rules against Jaebez revoked.
Thus once again the two leading characters of the congre-
116 Volume I, pp. 479, et seq.
"' Printed on page 292 of Paradisiches Wunderspiel.
Migration of Sabbath-keepers. 259
gation were in full accord, and Jaebez, now freed from all
subjection to his successor the Prior, was again entrusted
with the most important work of the Kloster.
We now arrive at one of the most interesting chapters in
the history of the Ephrata movement. Even before the
expulsion of the Eckerlins, revivals were held among the
English and Welsh Sabbatarians, who had settled in the
valley of the French creek in Nantmel, Chester county.
This settlement of Sabbath-keepers dates back to the first
quarter of the eighteenth century and was the result of a
desire upon the part of the Providence Sabbatarians for a
community of their own, where they could live undisturbed
and exercise the dictates of their conscience according to
their own laws. For this purpose a number of families
of the Providence (Newtown, Delaware county) church had
surveyed to them in 171 7 large tracts of land on the north
branch of the Brandywine and French creek. Prominent
among those who settled upon their lands were Owen
Roberts, William Iddings, Richard, Jeremiah and John
Peircell (Piersol), David Roberts, William Phillips, John
Williams, William David, Samuel Nutt, Philip Roger,
John James, Mordecai Lincoln, Lewis David, Simon
Meridith.
^.^ ^ few years later the infant colony was re-
/^^H ^£fe inforced by a number of families from
tku. ■■■ the Great Valley Baptist Church. These
^B were led by Phillips Davis, Lewis Wil-
' JeS H Hams, Richard Edwards, Griff y Griffiths
]h& and William James, who broke off from
^p that church on account of their change
^■■1 of sentiment concerning the Sabbath.
1| ^"^fflp This migration was soon followed by f ur-
^*~ Y ther accessions, and the society at Nant-
mel became numerically the strongest
in the country, although the Newtown (Providence) con-
260 The German Sectarians of Pennsylvania.
gregation was always considered the chief seat of the
society.
Even dismissals from one church to another of different
faith were not an uncommon occurrence during this period
of our settlement, nor were they confined to the two branches
of the Baptist denomination, but a church would, if occasion
required it, dismiss such members over to another, though
of a different denomination, rather than have them sever
their connection in a summary manner.
One of these curious certificates came into the possession
of the writer several years ago, and proved to be the dis-
missal of a family from the Presbyterian church in the
Great Chester Valley to the Baptist church in the same
vicinity.118 The document well illustrates the good feeling
and intercourse which at that time existed between these
two denominations in Chester county :
To the Christian Congregation in Tredyffrin going under
the denomination of Baptists.
These are to certify to you, that ye bearers, David John and
Jane his wife, have for some time been members in full com-
munion with us, and have behaved, as far as we know, regu-
larly and Christianly, but of late, scruples have rose in their
minds about their baptism, so that they profess themselves
bound in conscience to seek to have that ordinance adminis-
tered to them your way. As such above expressed, therefore,
and on this account we dismiss them and recommend them to
your fellowship and Christian care.
Samuel Evans, Minister.
James Abraham.
David Griffith.
It was from intercourse with these people that Conrad
Beissel first obtained his peculiar views of keeping the
Sabbath. In after years the cordial and fraternal feeling
118 Original now in possession of Hon. Horatio McClain Jones, St.
Louis, Mo.
Israel Seymour. 261
between the Ephrata celibates and the English Sabbata-
rians at Nantmel119 was an unbroken one. The English
settlement as time went on increased by converts from
among the Quakers as well as from other denominations.
One of the earliest and most enthusiastic converts of the
Sabbatarian movement in Nantmel was one Israel Seymour,
who appears to have been a man of some natural gifts and
considerable versatility. He was born in New Castle
county, and originally followed the sea, rising to the com-
mand of a vessel, which, by the way, tradition tells us was
a piratical craft, engaged in freebooting. How or by what
influence he drifted to the Sabbatarian settlement at French
creek does not appear.
The records inform us that, in 1746, Israel Seymour, his
sister Hannah Hackley and Abel Griffith entered Bethania
and Saron for instruction, but finding the mode of life and
discipline too strict, asked to be again released. Beissel
consented to this, but before dismissing Seymour baptized
him again and ordained him to service among the English
and Welsh. Returning to Nantmel, Seymour was well re-
ceived as an evangelist, and his labors resulted in a number
of households and single persons joining the Ephrata Com-
munity and casting their lot with Beissel and his followers.
Among these people we find the families of Jeremiah Pier-
sol, John Derborough, Job Stretch, and some single persons
as Thomas Peascify \sic\ David Roger and others.
Israel Seymour soon gathered converts enough in that
part of Chester county to warrant the building of a com-
munity house or monastery, somewhat similar to the Eph-
rata buildings, but upon a lesser scale. This house was
also called Bethania, and was erected by the Ephrata
brethren. The intercourse between the two communities
now became quite close and intimate, the services upon
119 Derived from Nantmel [Nantmeal, Nantmill] in Radnorshire, Wales.
262 The German Sectarians of Pennsylvania.
every third week being conducted by some of the mystics
from the Ephrata Cloister, both sexes being represented.
In the course of these visits, one of the younger sisters, a
daughter of Johann Henrich Hagemann, became enamored
of the English evangelist, and took up her residence in
the hermitage at French creek under the pretence of per-
fecting herself in the English language, with Israel Sey-
mour as her tutor The tender affection was reciprocated
by the latter, and it was not long ere the celestial Bride-
groom was renounced for the more material Englishman.
This escapade caused a great commotion in the settlement
as well as among the French creek congregation, who as-
serted that Seymour could not preach nearly so forcible a
sermon since his renunciation of celibacy. The union
was by no means a happy one, as Seymour was subject to
fits of insanity, and at such times was entirely irresponsible
for his actions. Agrippa in commenting upon this episode
says :
' ' A married life thus commenced in fraud and hypocrisy
could not bear good fruit, for he had not learnt to descend
from his spiritual height and priestly dignity, and to take upon
himself the burden of a household. And she, as a spiritual
virgin, was not accustomed to submit to a man. After this he
left the service of the congregation and his hermitage, where
the tempter had mocked him with false sanctity, and the Breth-
ren erected for him another dwelling-house. But the tempter
did not rest. He breathed into him very suspicious thoughts
towards the Superintendent, namely, that the same had envied
him his gifts, and that this female, therefore, had been made
use of to bring about his fall. All this caused him to lose his
senses, and he was for some time a victim of madness. For
all this he had to thank his having with unwashed hands en-
gaged in so important official duties. ' '
Owing to the defection of Seymour the community at
French creek experienced a serious check, and while a few
Cunning Frauds. 263
of the English moved to Ephrata and adhered to the con-
gregation on the Cocalico, the majority renewed their fealty
to the plain Sabbatarian doctrine, and in 1762 built a meet-
ing-house (of 30x22 feet) beside the old burial-ground
at Nantmel (near Knauertown, Warwick township). All
vestige of this old sanctuary has long since disappeared.
Of the Welsh and English converts, occasional traces are
found in the Ephrata burial records, thus showing that at
least a few remained in union with the German mystics
unto death. Of the householders who came to the Cocalico
the younger generations gradually intermarried with their
German neighbors and became Germanized, if the term may
be permitted.
Returning once again to Israel Seymour. After regaining
his reason he engaged in a series of cunning frauds, which
seriously involved not only his wife's father Johann Henrich
Hagemann and his family, but several other landed pro-
prietors who were members of the secular congregation.
Ephrata records state that so subtle were his frauds that
neither magistrate nor jurist could get behind his artifices.
The chief burden of his misdoings, however, fell upon his
wife's family, and culminated after the death of the elder
Hagemann in 1753, when a bond of Seymour's was entered
up against the estate, which threatened to wipe out the
whole residue. In their great extremity the family placed
the matter in the hands of Jaebez for adjudication. The
latter appealed to Justice Conrad Weiser,120 who advised
that the Orphans' Court had best rule upon the case, and if
possible adjust the matter so as to protect the estate. What
the outcome of this adjudication was is not known to the
writer ; one result, however, was that Seymour immediately
fled the country upon hearing that the matter was to be
ventilated by the Orphans' Court.
The next we learn of the fugitive is found among Ed-
Original letter in the Rupp collection.
264 The German Sectarians of Pennsylvania.
wards' manuscript notes of materials for a history of the
Baptists. From these it appears that he journeyed into
the Carolinas, and there enlisted in the army to fight
against the Indians. In one of the engagements with the
savages his horse was shot from under him ; this so affected
him that he earnestly prayed to Almighty God, and made a
vow that if God would save him out of this danger he would
mend his life. After victory was won he retired from
the service, and went to the parish of St. Mark, Craven
county, South Carolina. Here a few of the original Nant-
mel Sabbatarians had settled a year or so previously ; they
were without any preacher and received Seymour gladly
and chose him as their minister. In the meantime several
others from Nantmel joined the settlement ; among these
were John Dumckly, Joshua Edwards, Benjamin Gregory,
Eli Harris, Thomas Owen and Victor Nally, all men of
family and some wealth ; the last two came in 1757.
Just what became of Seymour's Ephrata wife is an un-
solved mystery, there does not appear to be any record of
her death in the Community registers, nor is there anything
to show that he took her along upon his flight to the Caro-
linas. According to the Edwards MSS., Seymour upon his
return from the Indian wars married Mary Nally, daughter
of Victor, by whom he had three children.
Israel Seymour during his lucid periods organized the
scattered settlers into a congregation similar to the Eph-
rata church. Edwards tells us this was strictly a Sabba-
tarian community, wherein all of the Ephrata features,
such as love-feasts, foot-washing and singing were strictly
adhered to. This congregation became known as the
Broad River Church, and at the time of Edwards' visit in
1770 consisted of eighteen families, all of whom were bap-
tized. Edwards further mentions in his note that he (Sey-
mour) was then compos mentis, from which it would appear
that he was still subject to periods of mental aberration.
Seymour in South Carolina.
265
Nothing was heard at Ephrata of Seymour until about
fifteen yeais after his sudden departure, when a letter was
received from him at the Kloster, stating that it was his
intention to return to that institution. This was followed,
after the lapse of yet another fifteen years (1783), by a
missive which was signed by him and more than forty
members of his congregation, which, as Agrippa says,
' ' Shows that God afterwards made use of him to build up
an English congregation according to the plan he had projected
when still living a Solitary in the Settlement. And since he
put his hand to the plough again, according to his vow, and
returned to his former faith, the preceding narrative will not
be prejudicial to him, for the ways of God are incomprehensi-
ble, and all of us will fall, although it were better we fell into
the hands of God than into the judgment of the world."
CHAPTER XII.
THE GIMBSHEIM REVIVAL.
(F
iE will now shift our
scene for a few mo-
ments once again to
the Palatinate beyond the sea.
Nestling among the vine-clad
hills on the west bank of the
Rhine, between Worms and
Oppenheim, is the village of
Gimbsheim; a little further in-
land is Alsheim, — both in the
vicinity or jurisdiction of his-
toric Alzey. In the former vil-
lage, on the Rhine, lived Johann Peter Beissel, an elder
brother of our Magus on the Cocalico, who it appears had
about this time also been imbued with the feeling of spiritual
unrest and religious fervor then so rife in the Palatinate.
After Conrad Beissel's arrival in America a continuous
correspondence was kept up between the brothers. This
was chiefly upon religious subjects, and the Pennsylvania
letters had a strong influence upon the brother in German}-.
After the establishment of the monastic feature at Eph-
rata, a formal testimony was prepared and sent abroad to
the brother in Germany. This was afterwards incorporated
in the Theosophische Episteln (No. IV, p. 84). It was also
reproduced and circulated among the Sectarians in Germany,
266
Opposition of the Clergy. 267
and proved the means of bringing- about a great religious
revival in Ginibsheim, Alsheim and the surrounding coun-
try. Thus was the direct influence of the Ephrata theos-
ophy extended to the Fatherland. How it took root and
flourished for a time the sequel will show.
When this pietistic revival took definite shape and an
extended form, efforts were instituted by both the regular
Catholic and the Reformed clergy to crush this new move-
ment of non-conformity ; as noted in the Ephrata records,
"They sounded the alarm, and every Sunday thundered
from their pulpits against these new Pietists."
The principals in this persecution were the Reformed
ministers of the two villages, who, finding that the local
magistrates were powerless to act, brought the matter
before the consistory at Heidelberg. This ecclesiastical tri-
bunal either hesitated or was at a loss to know just how to
check the new revival movement, and at a sitting held
April 21, 1742, referred the case back to the local magis-
trates. The clergy, not to be daunted, under date of May
7, 1742, made a direct appeal to Charles Philip, Count Pal-
atine, who, after hearing the case, also refused to take action
in the premises. A part of this controversy found its
way into the newspapers and was reprinted by Sauer in
his paper for January and February, 1744.121
Shortly after the failure of their efforts both Reformed min-
isters of Gimbsheim and Alsheim suddenly died, — an event
looked upon the by Sectarians as providential, and as a
divine rebuke to their persecutors. The following printed
notice was issued and circulated :
"That as it hath pleased the Lord to remove our two
greatest accusers by a timely death, Pastor Hess of Alsheim
121 Extract " Churpfalzisches Kirchenraths Protocoll, d. d. Heidelberg,
d. 21, April, 1742 (XLII Stuck, January 16, 1744.) Copia des schreibens
von Kirchen Rath an seine Chur-Fiirstliche Durchl. (XLHI Stuck Feb-
ruary 16, 1744).
268 The German Sectarians of Pennsylvania.
and Pastor Bar of Gimbsheim, within a few weeks, — so
do we now take greater liberties in our good endeavors so
long as it may please the Lord."
The remarkable death of these two pastors caused the
widow of the Gimbsheim minister to issue a statement that
the Pietists had "prayed the two ministers to death," a
charge which was met by a denial and statement that " they
prayed for their enemies and not against them."
'Ount Charles Philip having died (December
31, 1742), renewed charges were brought against
the awakened upon the accession of Karl Theodor
as ruler of the Palatinate, resulting in the arrest,
conviction and fining of the leaders in the revival
movement. Therefore they were obliged to look to
other places for liberty of conscience, so a number
of them went to Herrnhaag and Gelnhausen ; here
also clerical opposition manifested itself, and the
plan was now seriously entertained for an emigration of
the whole congregation to Pennsylvania. This was in
response to repeated missives from Ephrata ; the great
obstacle, however, in the way of obtaining this desired
object was a lack of funds necessary for the passage, as
all of the Gimbsheim awakened were of the poor laboring
class. To overcome this difficulty, funds v/ere sent out by
the Ephrata Community in 1748 to pay their passage.
The first contingent arrived at Philadelphia on the ship
"Ann," September 28, 1749, and consisted of relatives of the
Superintendent, chief among whom was his elder brother
Johann Peter Beussell (Beissel), with his wife and family.
This party came to Ephrata early in October and were
promptly baptized into the congregation.
Other arrivals followed during the next few weeks, who
were baptized in November. These accessions filled the
various houses of the settlement, and as most of the new-
comers were married and had families, special provision had
Notable Accessions. 269
to be made for their support and shelter. This taxed the
resources of the Solitary to the utmost. A number of the
younger unmarried people, both male and female, joined
the single orders ; most all, however, soon recanted on ac-
count of the strict discipline and the austere and confined
mode of life, married and remained true to the faith by
joining the secular congregation. Prominent among the
notable exceptions, were a nephew and nieces of Beissel,
who remained steadfast and ended their days in the Kloster
as Brother Zadok and Sisters Sevoram and Eusebia.
During the next two years more emigrants arrived, and
it was toward the close of that period when the most nota-
ble accessions of the Gimbsheim revival joined the Penn-
sylvania Community. This was brought about by the
glowing accounts of the religious and civil conditions of
Pennsylvania which were sent to the Palatinate by the
party led by Peter Beissel. Carried away by these missives,
a number of the awakened, under the leadership of Johaun
Heiurich Lohman and Johann Jacob Kiinmel, merchants
and prominent men in their native place, left the Pala-
tinate and came to Pennsylvania on the good ship " St.
Andrew." The party landed in Philadelphia, September
14, 1751, where fruitless attempts were made by some of
the Orthodox Germans to discourage the leaders from join-
ing the Ephrata settlement. In December the following
leaders of the Gimbsheim revival were baptized and received
into the congregation : Johann Heinrich Lohman and wife ;
Jeremiah Niess and wife Anna Elizabeth ; and Valentine
Heinrich and wife Anna Elizabeth. Upon the following
Christmas day Lohman, who was a man of some means,
gave a general love-feast to which both Solitary and secu-
lars were invited.
The advent of these German leaders at Ephrata caused
more or less trouble in the settlement, as they failed to ac-
knowledge Beissel as the absolute autocrat. The first op-
270 The German Sectarians of Pennsylvania.
position manifested itself when Jacob Kimmel and several
others refused to submit to rebaptism by Beissel. Threats
were even made to leave the settlement. However, by the
time spring came around again their scruples were over-
come and they all submitted to the rules, when they and
their families were immersed by Beissel in the pool of the
Cocalico.
During the next autumn Kimmel and his adherents
again became dissatisfied, and he with a number of others
moved to York county beyond the Susquehanna, where they
settled on the Bermudian creek, a stream which has its
source on the South mountain, in the extreme northern
part of York (now Adams) county, and after a southeasterly
course empties into the Conawago. The whole valley of this
little stream was known as Bermudian (Permutchin) and
was the first settlement of Germans west of the Susque-
hanna, although the settlements of the Lutheran and Re-
formed Church in this region go back as early as 1732.
It was in this locality that Kimmel determined to estab-
lish a branch of the Ephrata Kloster, and preach a revival
among the Germans in that valley. So favorable did the
conditions appear that almost all the married people from
the Gimbsheim revival followed Kimmel to the Bermudian,
and before twelve months had passed the settlement in
York county was a flourishing community. His troubles,
however, were not ended, as he lost his wife by death
during the next year (1753). This misfortune, according
to the Ephrata diary, "subjected him to severe tempta-
tions, since a second marriage was neither agreeable to his
mind nor permitted according to apostolic church-govern-
ment."
When the Brethren became aware of Brother Kimmel's
trouble, they received him back into the Brotherhood, so
that he lived with them in Bethania for more than thirty
years as a widower, (d. November 25, 1784).
On the Bermudian. 271
The Bermudian settlement, in the meantime, was with-
out any leader. Here Beissel again saw the hand of Prov-
idence and his own opportunity. He had but little use at
Ephrata for Heinrich Lohman. As he was a strong leader,
revivalist and exhorter, Beissel saw in him a possible com-
petitor, and feared that the Eckerlin history might repeat
itself. He therefore sent for Brother Lohman, and repre-
sented to him how great a want there was of faithful laborers
in the vineyard of God, and how important it was for him
to give himself up entirely to the service of God and his
neighbors. Then he proposed to him that he should move
to the waters of the Bermudian. " For, " he said, " here I
cannot any longer break bread with you, but when I seek
you at the Bermudian I shall find you again, and can then
without difficulty break bread with you."122
Brother Lohman naturally looked upon Beissel with sus-
picion at this talk, wondering what pitfall was being dug
for him, and the end of the conference between the two
ended anything but harmoniously.
After some consideration, however, Lohman eventually
submitted to the Superintendent's counsel, and accepted
the proffered charge of the Bermudian settlement. Under
his leadership the little community increased its members,
and, as he was a man of great natural gifts and common
sense, the settlement grew until, in a spiritual sense, it was
equal if not more devout than the parent institution on
the Cocalico.
Lohman was later joined and assisted for a time by
George Adam Martin, and official visits from Beissel and
the Ephrata Solitary were not uncommon. A description
of one of these visits will appear in a subsequent chapter.
A regular correspondence was maintained between the com-
munities. Fortunately, one of Beissel's letters to Lohman
has been preserved to us, and is now in possession of the
122 Chronicon Ephratense, Chap, xxviii.
272 The German Sectarians of Pennsylvania.
writer. It was sent in answer to an appeal by Lohman
for advice in reference to the Indian incursions in that
vicinity during the French and Indian War of 1755-58.
The Bermudian community was particularly exposed to
sudden attacks by the savages, although the barrier of the
South Mountain shielded the early settlers of the Bermu-
dian valley from the savage incursions that desolated the
Cumberland valley, yet occasionally a party more daring
than the rest would push across the mountain and murder
or carry defenceless families into captivity.123
It was after one of these incursions that Lohman wrote
to Beissel for aid and advice. The latter replied with a long
theosophical epistle dated 9, 2 mo. 1756, in which he says :
" Concerning the cry about war that is with you, of such
is the whole land full. That it is so is by the anger of
the judgment of God, caused by the turning away from
the laws of the highest. For the power of God hath issued
from its habitation to make all the inhabitants of this
world to tremble, of which the present exigency is the
beginning," etc.121
Fortunately our little community of devout Germans on
the Bermudian escaped the tomahawk, torch and scalping-
kuife of the Indians, and nourished for a number of years,
without, however, making any great gains from the sur-
rounding settlers, as both Lutheran and Reformed congre-
gations were organized among the pioneer settlers, and
were served by regular ministers from Germany.
Heinrich Lohman and his wife died within three days of
each other, and were both laid in the same grave. After
the death of the leader, the little community dwindled
away and was gradually absorbed by the Antietam congre-
gation and the parent stem at Ephrata.
123 A narrative describing an instance of this kind will be found in
Day's Historical Collections, pp. 62, 63.
m Original in the collection of the writer.
End of the Settlement.
273
All vestige of this theosophical community in old York
county has long since passed away ; even its very existence
is shrouded in oblivion. Perhaps these lines may be the
means of bringing forth from their hiding-place some docu-
ments or records throwing further light upon the laager
on the Bermudian.
r ifT*- - 1 iniri-ii is f, '__>
Ornamental Pen Work from Specimen Book " Des Christen A, B, C
CHAPTER XIII.
CONRAD WEISER.
MONG the prominent charac-
ters who figure in the his-
tory of the Germans in
Pennsylvania during the
middle of the eighteenth
century none has received
greater nor more merited
attention than John Con-
rad Weiser, for a time
Brother Enoch of the Eph-
rata Community.
He has been written up
from various standpoints
by both admirer and opponent, and yet his true personal
history in what was one of the most important epochs of
his eventful life remains to be told. His great services to
the government as an Indian interpreter are matters of
record. His influence among the Germans in the Province
and the great factor he became in shaping the political
course of the German element is attested by the literature
of the day, showing that his broadsides and addresses were
scattered far and wide among the settlers from the Father-
land and their descendants, all of which received due
consideration.
274
Parentage. 275
With his political, official and military life we have
nought to do in the present instance. It is not the writer's
intention to add another "life" of Conrad Weiser to the
already overcrowded field. The object is merely to place
on record such facts as relate to Conrad Weiser before he
became infatuated with political and judicial preferment,
when as Brother Enoch he was in communion with the
Ephrata movement, and to present additional facts and
incidents which have thus far either escaped attention or
have been intentionally overlooked or suppressed.
Johann Conrad Weiser, the subject of this chapter, was
born November 2, 1696, in the little village of Astaet, dis-
trict of Herrnberg in Wiirtemburg. He received his father's
name; his mother was Anna Magdalena Uebelen. His
grandfather, Jacob Weiser, was the Schuldheis (presiding
judge of the local court) of Gross Anspach.
Young Weiser's mother died when he was in his thirteenth
year. Bereft of his wife the elder Weiser conceived the plan
of emigrating to America with his seven younger children.
The party arrived at New York, June 13, 1710, and were
among the party of Palatines sent to Loebenstein's (Living-
stone) Manor to burn tar and raise hemp.
It is not necessary for our purpose to follow young Weiser's
career while in New York, suffice it to say that on November
22, 1720, he married his "Anna Eva" as he calls her, the
ceremony being performed at his father's house by Johann
Fredrick Heger, a Reformed pastor.
At this time trouble was rife between the English authori-
ties and the German settlers in the Schoharie district ; this
ended by some of the Germans being forcibly dispossessed
of their holdings, others again moved farther inland, near
Stone Arabia above the falls of the Mohawk river, or else
paid sums of money to their oppressors for release of their
lands. Others again, upon an alleged invitation of Governor
Keith of Pennsylvania, turned their attention southward to
276 The German Sectarians of Pennsylvania.
central Pennsylvania, it is said under the leadership or advice
of the elder Weiser. Young Conrad in his autobiography
makes the following entry :
' ' The people got news of the land on the Swatara and Tul-
pehocken in Pennsylvania ; many of them united and cut a
road from Schochary to the Susquehanna river, carrying their
goods there, and made canoes, and floated down the river to
the mouth of the Swatara creek, and drove their cattle over-
land. This happened in the spring of the year 1723. From
there they came to Tulpehocken, and this was the beginning
of the Tulpehocken settlement. Others followed this party
and settled there at first also, without the permission of the
Proprietary of Pennsylvania or his commissioners ; also against
the consent of the Indians, from whom the land had not yet
been purchased. There was no one among these people to
govern them, each one did as he pleased, and their obstinacy
has stood in their way ever since. ' '
Whether the elder Weiser was the actual leader of this
movement is an open question. It was not until six years
later, 1729, that our Conrad journeys to, and settles on the
Tulpehocken, establishing his permanent residence on a
plantation of almost a thousand acres about half a mile east
of the present town of Womelsdorf. His immediate family
consisted of his wife and their four children :
Philip ; born September 7, 1722 ; baptized by Rev. John B.
vanDieren; [m. November 22, 1748; Sophia, dau. Peter Riem;
d. March 27, 1761.]
Anna Madlina ; born January 13, 1725 ; baptized by John
Jacob Oehl, a Reformed pastor; [d. at Ephrata, March 16,
1741-2].
Maria Anna ; born June 24, 1727 ; baptized by William Chr.
Birkenmeyer, a Lutheran pastor; [m. Apr. 22, 1765, to Rev.
H. M. Muhlenberg ; d. Aug. 23, 1802.]
Frederick ; born December 24, 1728 ; baptized by Rev. J. B.
van Dieren ; [m. Dec. 3, 1751, Amelia Zaeller ; d. 1760.]
THE GERMAN SECTARIANS OF PENNSYLVANIA.
JONH CONRAD WEISER.
BORN, NOVEMBER 2, 1696; DIED, JULY 13, 1760.
*-"■_;_
THE GERMAN SECTARIANS OF PENNSYLVANIA.
/IFE OF COLONEL JOHN CONRAD WEISER.
"a christian person OF EVANGELICAL PARENTAGE."
B0RN "00; DIED. DECEMBER 27. 1778.
Baptismal Record. 277
It will be noted that all of the above offspring of Conrad
Weiser were regularly baptized according to the orthodox
faith. In his new home Weiser settled down to the prosaic
occupation of a tiller of the soil. Just what his earliest
church connections were in his new home, whether he
affiliated with the Lutheran or Reformed side at Tulpe-
hocken, is not known. However, after Rev. Peter Miller
supplanted Rev. Philip Boehm in the Reformed charge we
find Conrad Weiser as the chief elder of the Tulpehocken
Reformed congregation.
'During this period five children were born to Weiser:
Peter ; born February 27, 1730.
Christopher, ) . , « ,
, \ twins ; born February 15, 1731.
Jacob, )
[Christopher lived 15 weeks ; Jacob, 13 weeks].
Elizabeth ; born June 19, 1732 ; [d. 1736].
Margaret ; born January 28, 1734 ; [m. 1st, Rev. J. D. M.
Heintzelman ; 2d, Finker, a Roman Catholic] .
The above children were presumably baptized in the
Reformed faith by Rev. Peter Miller. No record, how-
ever, of their baptism has ever been found, nor does Weiser
make any mention of it, while he particularly notes the fact
in connection with those born at Schoharie.
We now come to the year 1735, when Conrad Weiser
made what his biographer calls a " religious somersault"
and became incorporated by baptism with the Ephrata
Community.
There can be but little doubt that when Conrad Weiser
passed over into the Ephrata Community he did so in the
full conviction that it was the right and proper thing
for him to do to insure his soul's salvation. It could not
have been a mere passing delusion or infatuation, nor done
under the spur of the moment. The question, momentous
as it was, must have been well considered by that sturdy,
278 The German Sectarians of Pennsylvania.
level-headed pioneer before he took the final step, and when
he finally went over to the Beisselianer he carried his family
along with him.
His eldest son Peter and daughter Madlina both entered
the celibate branches of the Ephrata institution. The
former became Brother Theobald, while Madlina died in
the sister-house during her novitiate.
From the meagre data and indications at our disposal,
Weiser's wife, Anna Eva, evidently was less infatuated with
the ascetic movement than her strong-minded husband, so
it was not long before we find her, together with some of
her children, back on the plantation in Heidelberg, which
in the interval had been left in the charge of strangers and
possibly one of their younger children, while the father, so
emaciated and haggard by fasting and vigils that he was
hardly recognizable, went about through the country as an
evangelist and exhorter.
During his connection with the Ephrata Community,
Conrad Weiser had four children born to him, although
he was supposed to have separated from his wife :
Samuel ; born April 23, 1735.
Benjamin; born July 18, 1736, [lived but three months.]
Jaebez ; born August n, 1740, [lived 17 days.]
Hanna ; born February 27, 1742, [died August 11, 1742.]
The above statement of Weiser's separation from his
wife is further proven by the entry in Acrelius' account of
his visit to the Kloster, where he states :
" During the time that Conrad Weiser lived among them,
he once took the liberty of visiting his own house and
family in another place [Heidelberg, in Berks county].
But upon his return, after a strict examination, he had to
submit to a severe punishment for having slept with his
own wife, which he willingly underwent.125
125 History 0/ New Sweden, by Israel Acrelius, p. 399.
Brother Enoch. 279
How Weiser, as Brother Enoch, together with Jaebez
and Onesimus, were consecrated to the priesthood, and had
conferred upon them the order of Melchizedek, has already
been told, also how for a time Weiser acted as the spiritual
director of the Tnlpehocken converts.
It was evidently when Conrad Weiser's religious enthus-
iasm was at its height that the bauble was thrown be-
fore him which was to mark another turning point in the
kaleidoscope of his eventful life.
This was the offer of a Justiceship by Governor Thomas.
The tempting bait was offered, and as it fostered the ambi-
tion of the man, was considered and finally taken.
How Brother Enoch eased his conscience, permitting
him to renounce his religious professions for worldly hon-
ors, has already been told. His statement that he would
only accept the office upon the condition that the congrega-
tion would permit, and the subsequent call for a council,
was evidently a part of a scheme well founded upon the
knowledge that Beissel was more or less jealous of Pater
Enoch, and would be but too glad and willing to find some
excuse for ridding himself of a possible rival, which he
feared Weiser would eventually prove. Then again, there
was not the best feeling between our sturdy pioneer and
the ambitious Eckerlins.
Weiser in his determination to accept worldly honors
was seconded by his friend, Prior Jaebez, who schooled the
new Justice in the law as practiced in the Fatherland.
After Conrad Weiser received his commission as Justice
in 1741, he forthwith assumed a prominent position in the
political and Indian affairs of the Province. According to
the Ephrata records :
As he (Brother Enoch) did not keep watch over himself,
there grew from the root of enmity to God within him, which
had not been killed, an antagonism against the Superintendent,
which was the cause of his renouncing the testimony of God
280 The Gerjnan Sectarians of Pe?insylvania.
again, and allowing himself to be taken up by the world.
Since, however, God finally vindicated His glory in him, and
through many circuitous by-ways brought him back to his first
love and the wife of his youth, we do not hesitate to incorpor-
ate in this history so much as belongs here of the mistakes
and circumstances of this remarkable man. As he possessed
great natural talents in matters pertaining to the government
of the land, and, besides, was Indian interpreter, having been
adopted into one of their tribes, so that the country could
neither wage war nor make peace with the Indian without him,
everybody was sorry that so useful a man should have allowed
himself to be fooled so.
Wherefore Governor Thomas, who then was ruler, and who
well understood the art of dissimulation, took measures to
bring him over to his side again, to cope with wThich the good
brother was by no means competent. Having made a favora-
ble impression on the brother (Conrad Weiser), he now ten-
dered him 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.
It is not to be understood that Weiser and his family
severed their connection entirely with the Ephrata Com-
munity upon his accession to the justiceship and the re-
turn to his farm and family at Heidelberg. This is further
shown by the entry in the Ephrata registers of the death
of his daughter, Anna Madlina, March 16, 1741-42, who is
said to have been a novice in the sister-house, a statement
which is partly borne out by Weiser's entry of her death
in his own diary :
The 16th of March of this year (1741-42) my dear daugh-
ter, Madlina, went from time to eternity, through an easy
death, after a long and tedious illness. Her faith, consolation
and refuge was in the crucified Saviour, Jesus Christ, whom
she had vowed herself to in the days of health, with soul and
body.
Enoch's Letter of Resignation. 281
As a matter of fact, it was not until after Weiser's ac-
quaintance and friendship with the lately arrived pastor,
Muhlenberg, had ripened into an intimacy that Weiser sent
a formal letter of withdrawal to the Ephrata authorities,
wherein he renounces his allegiance. This missive, a copy
of which he retained, is now in the temporary possession of
the writer. It is dated September 3, 1743, and appears to
have been chiefly aimed against the Eckerlins and their
methods :
Worthy and Dear Friends and Brethren :
It cannot be denied at Ephrata that I and several other
members of the community, partly gone to their rest, partly
still living, were compelled to protest for a considerable time
against the domination of conscience, the suppression of in-
nocent minds, against the prevailing pomp and luxury, both
in dress and magnificent buildings ; but we achieved about as
much as nothing ; on the contrary, in spite of all protests, this
practice was still more eagerly continued, and following the
manner of the world, the attempt was made to cover such
pride and luxury with the man of God. It was most zeal-
ously defended, so that for years nothing has been heard in
public assemblies but the boast, " There the work stands ; it
is the work of God, " as if it were the first Babylonian master-
piece. Whole assemblies were held in honor of the loathsome
idolatry, while the leaders have indulged in the most fulsome
self-praise by all kinds of fictitious stories.
For these aud other reasons, which I reserve for myself to
state them at a fitting opportunity, I take leave of your young
but already decrepit sect, and I desire henceforth to be treated
as a stranger, especially by you, the presiding officers (super-
intendents), whenever I should come to Ephrata because of
business or other personal inclinations, or should meet you
somewhere else. You will no doubt know how to instruct, as
usual, the other, partly innocent, minds, as to what they have
to consider me. I make a distinction between them and you,
and hope the time will come when they shall be liberated from
their physical and spiritual bondage, as also from the thraldom
282 The Germati Sectarians of Pennsylvania.
of conscience, under which they are groaning. I protest once
more against you, the overseers, who feed yourselves and do
not spare the flock, but scatter and devour them. * * * *
I hope the end is near and the deliverance has come. Of
course I know beforehand that you will not consider my words,
especially since I am not the son of a prophet or a prophet my-
self, Nor do I appeal to a spirit in my head or body as the
cause of this letter, but my conclusions are founded upon the
eternal truth and the reasonableness of the thing itself. I am
in earnest ; you may ridicule me as much as you please.
Herewith I conclude and live in hope that the time will come
when all knees shall bow before the name of Jesus, even those
of such proud saints who publicly declare rather to burn in
hell than bow before Him.
Wh}r does thou extol thyself, O poor earth ? The judgment
of God can humble thee in a moment. Do it rather willingly;
it is no disgrace, for the heathen are His inheritance and the
uttermost parts of the earth His possession. He is a King of
all kings and a Lord of all lords. Worship, majesty and
power belong to Him, for the Father has made all things sub-
ject to Him. He will give His honor to no other, nor His
glory to the mighty. He is the Lord, and beside Him there
is no Savior.
If there is any one not satisfied with my statement, let him
convince me of the contrary. Victory belongs to truth. The
authority of man has no power. To be silent is good at times,
but in this case it would be bad. If you have anything to say
in your defense, or undertaken a reformation, let me know,
for I shall be glad to hear it.
Finally, I remain a friend of truth and sincerity, and of all
those who love them, but a sworn enemy of all lies and hypoc-
risy. Farewell.
September 3, 1743. Conrad Weiser.
Agrippa further says :
For a time favorable winds blew for him after this, and he
could be seen as Chief Justice of court seated beneath the
crown, wearing his accustomed beard ; at length, however, his
Differences ivith Beissel. 283
office came to occupy him so much that he became estranged
from his brethren. He first and most severely took offence at
his tried friend, the Superintendent himself, of which the lat-
ter was himself the cause, for he loved the good brother more
than he could bear. He was indeed more than once repaid for
his love in such coin, so that he used to say, that he trusted no
one until he had been aggrieved by him. The occasion for
his being offended, Conrad Weiser took from a remark of the
Superintendent, who told him that once, when he stood in the
breach for a deceased brother, the blood was forced from his
finger nails ; from which he inferred that the Superintendent
must think himself to be Christ.
The Chronicon also quotes a missive from Weiser, unfor-
tunately without date :
" Conrad Weiser, your former Brother, has the following to
say to you in this writing, on behalf of the poor sighing souls, of
whom there are not a few among you, who are groaning day and
night unto God because of the heavy Pharaohic and Egyptian
bond-service with which the congregation is so heavily laden
and burdened that it scarcely can endure it any longer. Besides
which, this bond-service is much worse than the Egyptian ; for
the latter was for the payment of debts, but with that under
which the congregation is in bondage no debts can be paid.
Yea, what am I saying? Pay? The more one lets oneself come
under this sendee, the more one sinks into debt. But they who
withdraw from it, because they see that no debts can be paid
with this bond-service, and that one cannot fulfill it so long as
one lives, are refused fellowship as though they were evil-doers,
and are even expelled from the congregation, etc."
Moreover he advised that a reformation be commenced
in the church, which was very necessary, and said that if
he were given word of it, he would come and help reform
the church. The Superintendent made this letter known,
but it was not taken into consideration, for every one knew
that it had been written during temptation and with no
good purpose.
284 The German Sectarians of Pennsylvania.
Shortly after Weiser's resignation he issued a warrant, at
the instance of Abraham Paul and one Merkel, against Con-
rad Beissel, in a case in which Anna Eicher also appeared.
Jaebez and Onesimus at once went to see the Justice
and implored him for God's sake not to imbrue himself in
innocent blood, to whom he also promised, if it were pos-
sible, to withdraw the matter. But the Governor it appears
wrote to him that he should give the witness another hear-
ing, and then bring the case before the court at Lancaster.
The attempt to impeach Beissel, however, ended in failure.
The diarist of the community continues :
"As this attempt failed, he [Conrad Weiser] again sought
out those who had been his acquaintances before his conversion
[evidently the Lutheran clergy are here meant] , who rejoiced
over him exceedingly, and in all things put him at the head ;
although there was little cause for rejoicing over one whose
conversion had been such a failure. He may have formed
many plans at that time to bring to nought the judgement of
God against fallen man. Once he tried to prove in writing that
Adam had been created for nothing higher than the natural
life ; that God had offered him a higher destiny under certain
conditions, which was to be attained if these latter were ful-
filled, but if not, then he would remain as he had been created.
This effort, however, never saw the light of day, as no one gave
any countenance to it."
After this all remembrance of him ceased in the settle-
ment though various offices in the worldly life were heaped
upon him.
Conrad Weiser, after his resignation from the Ephrata
congregation and the assumption of judicial honors, also
held the office of Ranger for northern Lancaster county,
whose duty it was to impound all horses and cattle found
roaming loose in the upper part of the county. This pro-
ceeding frequently brought him into angry conflict with
the Germans whose cattle he impounded. This office
A Dastardly On/rage. 285
together with his legal rulings and a somewhat overbear-
ing demeanor almost brought on a tragedy.
During the summer of 1744, the new justice and ranger
it appears, got into some kind of a controversy with the
Man (Han) family, who belonged to the Ephrata congre-
gation, which ended in Weiser holding one of the family
to appear before court.
In the fall of the same year, October 15-16, 1744, about
one o'clock in the morning an attempt was made by some
of his enemies to rid the community of the arbitrary justice.
For this purpose several persons upon the night in question
stealthily surrounded the house, wherein Weiser, his family
and several strangers were asleep. They proceeded to fasten
the doors and windows on the lower floor, then they went to
the stable for straw and dry corn-fodder, this was piled on
the rjorch roof and around the house, after which they set
it on fire. The dry material was soon ablaze, and as the
roof of the house was a straw thatch, the upper part of the
house was soon afire. The smoke aroused one of the sons
sleeping in the loft, who at once gave the alarm ; a rush was
made for the door, which proved to have been securely fast-
ened ; a window, however, was fortunately forced, and the
inmates escaped, and forming a bucket brigade from spring
to house fortunately were able to extinguish the fire.
Among the persons in the house and who made a narrow
escape, was Weiser's wife and her two months' old son Ben-
jamin.126
Who the perpetrators of this dastardly outrage were, has
never been definitely determined. Suspicion, however,
seemed to point to the Han family and a warrant was
issued for Adam Han, who, however, evaded the constable
and escaped. When the account of this outrage reached
12S Two children were born to Conrad Weiser after he left the Ephrata
Community, viz. : Hannah, b. February 27, 1742 ; d. August 11, 1742.
Benjamin, b. August 12, 1744.
286 The German Sectarians of Pennsylvania.
the Governor he issued a proclamation dated November
28, 1744, offering a full pardon to any person who would
^
t
1
lit*
•J ^ i f J S *
*
7 -
h L/Z&rt'JMM^
r
&
i ^:/k **-'
J -* 'J' V ^
TITLE-PAGE OF MANUSCRIPT SPECIMEN-BOOK OF THE
EPHRATA KLOSTER.
Ornate Capitals.
301
The book contains two full alphabets of capitals. The
first is highly ornamented. Each letter containing a vig-
nette and having a broad border. The second alphabet
consists of capitals less ornate and without borders. Then
follow several sets of German lower case or Gothic letters,
also numerals.
Specimen of Plain Fractur Initial "G," second Alphabet.
A script alphabet is also given. The latter were all
made by the expert writers with a single flourish of the
pen. In fact, each letter is but a single flourish. So ex-
302 The German Sectarians of Pennsylvania.
pert did these men and women become in the art that it is
doubtful if their work could be duplicated in any writing
academy of the present day.
Several pages of ornamental designs complete the Chris-
tian's A, B, C. The old specimen book is now fast falling
into decay owing to the corrosive character of the ink
used. The formula in use was
Rainwater, i quart.
Guru Arabic, 2 ounces.
Gall nuts, 5 ounces.
Copperas, 3 ounces.
This was thinned with strong vinegar ; long standing im-
paired the ink.
Negatives, however, have been made of the whole book
by the writer, thus ensuring the preservation of the style,
numerous specimens of which embellish these pages.
How this accomplishment was cultivated and brought to
so high a state of perfection may be seen from the specimen
tablets still hanging against the walls of the old Saal, now
unfortunately discolored by age and deteriorated by the
inroads of time ; indeed, it may almost be said, crumbling
into dust.
But little is known of the classical academy maintained
at the Kloster. The Fahnestock MSS. distinctly states
that a classical school was established there at an early
period, "which soon gained for itself an honorable reputa-
tion abroad, and many young men of Philadelphia and
Baltimore were sent to this nursery of learning to receive
their entire education." It is further mentioned, upon the
authority of John F. Watson, that " they were remarkable
as a community, being fine Latinists, writing and speaking
Latin as readily as their vernacular tongue. Men in Phila-
delphia who sought good classical education for their sons
used to send them there ; and," continues Watson, " I have
known some who used to correspond with some who were
A Script Alphabet.
3°3
educated there who used to correspond with some of the
Brethren in Latin."
Corroborative evidence is also given by Acrelius, where
he tells how the authorities of the old Academy on Fourth
Script Alphabet. Each Letter made with a Single Flourish of the Pen.
Street, below Arch, in Philadelpia, made proposals to the
Brotherhood to print an American edition of the classic
authors for the Philadelphia Academy, a request which
was refused by the Kloster people. In the Pennypacker
304 The German Sectarians of Pennsylvania.
^^>
^
u<-
Oft
*-*-
*-*» ■*-
tf»o
tjO( o< to
cHM*^
1 »oO
-~ t>
•>»
n
_JSt
^
r
V
Q, O
S 3
U] o
Brother Benjamin's Copy. 305
collection we have several specimens illustrating the higher
mathematics, one of which is here reproduced.
The question has frequently been asked how much time
was consumed by the celibates in transcribing one of the
regular tune books used by the secular congregation. So
expert did they become that the work was done quite
rapidly ; in fact to the beholder at the present day it ap-
pears to have been done in an almost incredible short time.
A note in one of the four-part tune books now in the col-
lection of the writer, books such as were used by the secular
congregation, states that Brother Benjamin commenced work
on the book on the 20th day of February and finished it on
the 27th day of June of the same year. The book consists
of 248 pages of written music, containing 372 melodies, ex-
clusive of eight pages of elementary musical exercises and
a copious index. The penwork is most beautifully done,
without blot or erasure, even the staff being ruled with a
pen. The making of this book was in addition to Brother
Benjamin's other duties, as he could only devote a few hours
each day to his self-imposed task. After recounting the time
it took him to complete his task he adds the following pert-
inent note :
" Considering how great was the ardor and progress of
the maker of this book, yet at times he was forced to con-
trol himself with force, as the tempter and enemy of our
souls cannot bear anything less than where he finds a heart
that seeks to endeavor to employ itself in the simplicity
and practice of the divine honor. Therefore was the
writer so oft brought into deadly and divers temptations
so that frequently he had to wrestle with death and hell,
as the world and the flesh at times so greatly raged that
he almost lost all power and courage. But God be praised,
He who at all times knows best when and how to deliver
His own out of temptation."
The elementary schools were in charge of Brother Obed
306 The German Sectarians of Pennsylvania.
£rf«i, utiD mi^mmDifl (crnen,
Untccti^f
9UifSefe)l aym SRufc unC ©ebwudj »m State.
SBon L. H
EPHRATA.
©cfcucft nob (9 befemnun bep &em ©^ufttteifar/
2)sute unb SBuj&bin&e'c 178*
Title-page of Brother Obed's Ephrata School Book.
An Ephrala Reader. 307
(Ludwig Hocker), who at an early day compiled and pub-
lished a German school-book for the use of his scholars :
Short, comprehensive \ useful \ School Book | To instruct
the Children in Spelling | Reading and learning by Heart |,
To which is appended a short, yet clear and | fundamental \
instruction \ in Arithmetic. \ Compiled for the use and ser-
vice of Children I By L. H.: I Ephrala. \ Printed a?id to be
had of the Schoolmaster. | Printer and Bookbinder. |
No copy of the original edition of this work has come
down to us, nor is even the year known when it was printed.
The title is taken from the second edition, issued in 1786.
Brother Obed prints, on the reverse of the title-page, the
following preamble, which gives us a little insight into the
methods of instruction pursued in the lower or common
Kloster school :
" After the children have learned to spell through the
A, B, C and namebook134 we can bring them into this one
and let them well learn to spell and read. Thereby they
get it into their minds to learn by heart [memorize], after
which we can teach them the figures. Afterward we can
let them read over the Arithmetic, when they will learn to
express the compound numbers. And after they are well
schooled in this they can read in all books. And with this
book we can save with every child a Psalter and Testament,
which they usually destroy during their schooling. If they
are to learn Arithmetic we can diligently exercise them in
these rules, so that they may comprehend them. Afterward
they can be advanced without much trouble."
It will be seen from the above mention of Psalter and
134 No copy of the Ephrata version of this Primer has come down to
us. A reprint, however, is in the library of General John E. Roller, of
Harrisonburg, Va. It has the following title :
Das erste \ gam neue Virginische. \ A B C\ Namen-Buchlein , j Fur
Kinder \ {Illustration) \ Seclis Cents das Stuck \ Neumarket : Gedruckt
und zu haben bey \ Ambrosius Henkel, 1808.
308 The German Sectarians of Pennsylvania.
Testaments that the instruction imparted was a strictly re-
ligious one, based upon Holy Writ. This was similar to
that of the Lutherans and the Reformed, who used their
catechism as their text book.
The First Sabbath-school.
E now come to one of the most interesting
episodes connected with the Mystics of the
Cocalico. This was the introduction of the
Sabbath-school system fully forty years be-
fore the Robert Raikes experiment. There
are many traditions and legends current
relating to this movement for the instruc-
tion of the youth upon the day of rest. All
unite in giving Brother Obed the credit for its
organization. In one essential point there is a divergence
in these traditions and accounts, both local and printed.
Some mention the movement as a Sabbath-school, others
as a Sunday-school. Some legends state positively that
the special instruction was given upon the seventh day ;
others again are equally positive that it was upon the first
day, or Sunday. The writer has given this matter his
earnest and careful attention, expending much time and
labor in the effort to reconcile these diverse claims. It
has even been charged by champions of the Raikes move-
ment that there was absolutely no proof that either Sab-
bath- or Sunday-schools were ever regularly held on the
Cocalico. The writer will here say that he has in his
possession a letter, dated February 3, 1835, wherein Thomas
Davis, of Chester county, who was then in his 73d year,
says that he went to the Sabbath-school at Ephrata until
he was about thirteen years of age, when it was discon-
tinued, evidently on account of the buildings being re-
quired for hospital purposes. This would make the original
movement terminate in 1777, seven years before Robert
Object of the Sabbath-school.
309
Raikes first gathered the children together in the suburbs
of the city of Gloucester for the purpose of Sabbath-school
instruction, a practice which has proven to be such an in-
calculable blessing to the human family.
Then, again, we have the reward cards, with Scriptural
proverbs, given to
the children of the
Sabbath-school, a
reproductionofone
of these cards is
here given.
An entry in the
Fahnestock manu-
script states that
Hocker's (Brother
Obed) object in es-
tablishing this
school "was to give
instruction to the
indigent children
of the vicinity who
were kept from the
regular school by the employments which their necessities
obliged them to be engaged in during the week, as well as to
give religious instruction to those of better circumstances."
Now a careful examination of all of the conflicting data
and traditions would give the impression that the devout
Brother Obed gave his religious instruction to the youth
on the afternoons of both the first and the seventh day.
Upon the former attention would be given to the children
of the Sabbatarians ; upon the latter to such children of the
German settlers as were of the families that adhered to
Stmday, and who could be induced to come to the instruc-
tion. If this be correct, and it undoubtedly is, it would
appear to harmonize all of the traditions and conflicting
theories.
An Ephrata Sabbath-school Reward Card
The outer border is in colors done by hand.
310 The German Sectarians of Pennsylvania.
All traditions, however, appear to agree that Brother
Obed was seconded in his efforts by his daughter Maria
(Sister Petronella), who is described1" as a lovely and
beautiful girl, not only comely in form, but lovely and
Specimen ok Gothic Letters in the Christian's A, B, C.
beautiful in her Christian character, as ardent and active
in the Sabbath-school as she was in every Christian virtue.
Maria Hocker (Sister Petronella) was undoubtedly the first
female Sunday-school teacher of whom we have any record.
155 Fahuestock MSS.
THE GERMAN SECTARIANS OF PENNSYLVANIA.
INSTRUCTING THE YOUTH.
Sister Petronella.
3"
The above Sabbath-school movement is not to be con-
founded with, the quasi revival movement mentioned in the
Chronicon, where some of the boys of the Sabbatarian com-
munity met together every day before and after common
— ■ > ' j > 1 1 i ,n t , , , , t > ti 1 1 )() t (a t t- ^ ^ ^ 3~^yB >yf'cj
Specimen Page from Ephrata Letter Book.
school hours, to pray and exhort one another, under the
superintendence of one of the brethren. The attendant
excitement ran into excess and betrayed a zeal not accord-
ing to knowledge.
CHAPTER XV.
THE VISIT OF ISRAEL ACRELIUS.
OF THE many travellers who
visited the Ephrata Kloster
during the Colonial period,
and have left us a description of
their sojourn in the settlement on
the Cocalico, none is more full,
clear and comprehensive than that
given by Rev. Israel Acrelius,
Provost of the Swedish Lutheran
churches in Pennsylvania. Acre-
lius it appears was very anxious
to obtain a thorough insight into
mme of Sweden the Kloster economy and religion.
To get a proper introduction, he secured the good offices of
George Ross, Esq., of Lancaster, who was then, notwith-
standing his youth, one of the most influential men in the
county, as well as the occasional adviser of the Brethren.
The Provost arrived with Mr. Ross at the Kloster about
noon, Friday, September 7, 1753, and upon Mr. Ross' in-
troduction was graciously received by Beissel and Peter
Miller. Mr. Ross, to whom the Kloster was no novelty,
returned home on the same evening and left Acrelius in
charge of Prior Jaebez. During the coming Sabbath the
reverend visitor was given every opportunity to witness all
312
Arrival at the Kloster. 313
of the ceremonies and worship, as well as an insight into
the domestic economy of both Orders.
Provost Acrelius in his account says :
" We first announced ourselves to Rev. Peter Miller
(Prior Jaebez), and were heartily welcomed. I informed
him that I was a Swedish minister, and had long been de-
sirous of seeing them. ' So,' said he, ' will you also see
this poor place ? But, however poorly we live here, and
although we live almost entirely by ourselves, yet we have
the advantage of seeing the most distinguished people in
the country ; for no one comes to the land, who wishes to
be honored for his knowledge and understanding, without
visiting us in our isolated retreat, even though our visitors
be the proudest people in the country. We thus get ac-
quaintance enough, though but little advantage therefrom.
If any new lawyer or advocate comes to Lancaster, it is cer-
tain that we shall soon make his acquaintance.' He fur-
ther said that he had known almost all the Swedish minis-
ters who had been in the country. I begged leave to re-
main over night among them, so that I might see their
worship, which would take place on the next day, being a
Saturday. He answered, ' Why not ? We shall entertain
you as well as we can ; if you will be satisfied with that.'
" We requested Mr. Miller to show us the various rooms
in the convent, and thereupon went into the brethren's
church. In the middle of the church was a broad seat or
place for a chair for Father Friedsam ; this was turned to-
wards the congregation ; back of this were two others
turned towards each other and making a square ; this was
said to be intended for Eleazar, the Superior of the con-
vent, and the oldest of the brethren. Back of this again
was an altar, or a small aud high table, and a pulpit to lay
a book on. The altar stood somewhat away from the aisle,
so that he who ministered there might always turn himself
towards the congregation ; on the right side of the altar
314 The German Sectarians of Pennsylvania.
there was also a little room, screened by a curtain, within
which no one was to enter except their minister, which
was called the Sanctuary. There were also places for
benches on both sides of the church, which are used for
Pulpit of the Old Brother-saal.
From sketch by Jacob Konigmacher of the original.
the brothers and sisters of the (secular) congregation.
Above, there was a gallery on both sides, so arranged with
extending lattice work that one could look through the open-
Peculiar Arrangements, 315
ings and see down through the church. Miller said that that
was bnilt for the sisters, so that if they should coine to look
at the brothers' service, they should, for the sake of modesty,
be concealed, as also that the women's place in the temple
at Jerusalem was arranged in the same way. * * *
" We sat ourselves down to rest on a seat in the
church, and I asked him whether the Lord's Supper
was celebrated at the altar? He answered, 'Yes, that is
done by Father Friedsam, when one after another goes
forward and receives the Sacrament in Bread and Wine;
but this must be done on some evening, and with feet-
washing afterwards.'
" We then went into the sisters' convent, and saw their
rooms in some parts. The church was arranged in the
same manner as that of the brethren above described, with
the exception of the gallery. Upon the one side were
benches for the brethren of the Cloister when they wished
to come thither. The Lord's Supper is administered at
the altar in both churches by Father Friedsam, so that they
come one by one each time. He is also the minister in
both churches.
" Mr. George Ross expressed a desire to see the sisters
and hear them sing. Miller, however, would not go to
them to urge this upon them, but said, ' You may yourself
ask them for this, and perhaps you can effect more with
them than I can.' We went and knocked at the convent
door. The Prioress (Maria) came out, and when she heard
our request, she bade us remain in the church until the sis-
ters came in the proper order to sing. We received an in-
vitation, and went up a still narrower set of stairs than any
that we had before seen, and came into a large room ; in
that there were long tables, with seats upon both sides of
them. Here there were some of the sisters sitting and
writing their note-books for the hymns — a work wonderful
for its ornaments. Six of them sat together and sang a
316 The German Sectarians of Pennsylvania.
The Evening Meal. 317
very lovely tune. Both before and after the singing, the
sisters talked both with us and with Miller quite freely
about one thing and another, and seemed to be quite
pleased. Both at our entrance and our departure we shook
hands with each of them, and they testified their friend-
ship, according to their custom, by a peculiar position and
pressure of the hand.
" Mr. Ross now returned home and left me alone. A
party of brethren to the number of ten met in Miller's
white and clean ante-room — I cannot say whether to visit
me or to show their respect for Miller. At six o'clock they
broke up and went to the sisters' convent one by one, after
each other, up the hill. I asked what that meant ? Miller
answered that they were going to a love-feast among the
sisters. I said, ' Come, I will go along.' Miller declined,
as he had not been invited, and also said, ' I knew nothing
of that meeting until they had assembled here. You can
have your supper with the brethren, which will be just as
pleasant to you.'
" The time was now due for the Cloister brethren to go to
their evening meal, and thereupon each one came out of
his room immediately, and all went one after another up a
pair of stairs into the refectory. This was large enough
for one hundred persons, with two long tables ; but now
they were mostly seated at one table, as the number of
brethren at that time was scarcely twenty. Around the
hall in the passages were small cases, each large enough to
hold a Bible, for which, indeed, they were intended, and
each had a small white linen curtain before it. The cloth
was spread on the table, the food placed in deep stone
dishes. The courses were pearled barley boiled in milk,
with bread broken into it ; another course was pumpkin
mush, with slices of small crusted bread on a plate. Be-
tween these was butter, but only for me, as the brethren
31 8 The German Sectarians of Pennsylvania.
for themselves had a kind of cheese-curds on platters all
around the table.136
" Each one took his place, and I was shown to mine,
where the greater part of the brethren were behind my
back. After they had sat for some time with downcast
eyes, one of the brethren at the table read a passage out of
the Bible, after which they sat still for some moments,
then each one took out of his pocket a bag in which there
was a wooden spoon and a knife. The spoon and knife
given to me were taken out of a drawer under the table.
We all ate with a good appetite, first of the barley, then of
the pumpkin mush, and finally of the butter, in which the
economy was observed that when, at the finishing of the
dish, one could no longer use the spoon, the remainder was
taken up with pieces of bread. There was no other use
for a knife than to take the butter and cut the bread ;
neither was any plate needed, as, in fact, none was there.
I did not see that any piece of bread was broken. At the
close each one licked his knife and spoon, dried them with
a cloth which they had in the same bag, and then the knife
and spoon were restored to their former place. During the
meal not a word was spoken ; at the close another chapter
was read out of the Bible.
" After the meal, Miller and Eleazar remained with me
in the refectory, and then Eleazar asked me what I thought
of their arrangements ? If I knew what they had eaten ?
And how long I thought I could live upon such a diet?
We agreed that nature is satisfied with a small quantity of
food ; that both moderation in eating and drinking and
food suitable to the human body preserves from sickness,
makes the body active and the mind cheerful ; that if all
which may properly be called superfluous in meat and
drink and clothing should be used for the suffering there
136 These platters are of wood. Two of them are in the collection of
the Historical Society of Pennsylvania.
Vegetarian Diet.
319
would be no need of so many hospitals in the old countries,
and Christianity would have a very different aspect from
that which it now presents. Eleazar said that the English,
who could not live without flesh at every meal, wonder at
our style of meals ; but the German taste is different, many
peasants in Germany Jo not taste flesh five times a year. I
asked if they regarded the eating of flesh as sinful ? Miller
answered, ' Nay ; but the brethren do not incline to the eat-
ing of flesh. Our food is usually of vegetables, such as cab-
bages, roots, greens, also milk, butter, cheese, and good bread
always. At the love-feasts the provision may be somewhat
better than usual. We forbid none among us who desire it
to eat meat. Wine is used when some one is sick.'
Note. — Rev. Israel Acrelius, Provost of the Swedish churches in
America, Nov. 6, 1749-Nov. 9, 1756.
F"^
320 The German Sectarians of Pennsylvania.
" I saw at the table a man who was not in their usual
dress, also without a beard, and was told that he had lately
come into their society, that he was a doctor of medicine,
born in Saxony, educated at Halle. After he had visited
a great part of Europe and Africa without finding any gen-
uine Christian society, he had finally remained with them,
as, in his opinion, the best that was to be found. Miller
said that he had had a Christian sickness; which meant
consumption, and is an abiding cross until death.
" I asked further about their arrangements with regard
to eating, and they said that in the morning, on working
days, the brethren usually took their meals by themselves
in their rooms ; at noon they went into the kitchen and
received whatever was at hand. Their supper they all
took together.
" We went down again into Miller's room, and there he
showed me the History of the Perseaitions of the Ana-
baptists, a large and thick folio volume, which he himself
had translated from the Holland into the German language,
and had afterwards had it printed there in Ephrata, saying
that it was the largest book that had been printed in Penn-
sylvania, as also that he had labored for three years on the
translation, and was at the same time so burthened with
work that he did not sleep more than four hours during
the night.
" The edition of Miller's book was one thousand two
hundred copies, of which seven hundred have been circu-
lated, and five hundred are still on hand.137 He said that
they could be sold within ten years. I think he meant
twenty. The price is twenty-two shillings. I asked him
how they could be sold at so low a price : ' Why not,' said
he : ' for we do not propose to get rich ? '
" They conducted me to a cell, up a set of stairs, where
137 Part of these five hundred copies were used during the Revolution-
ary War for making cartridges.
THE GERMAN SECTARIANS OF PENNSYLVANIA.
N
*?
DUNKER BAPTISMAL CERTIFICATE.
JOHANNES REYER BORN AUG. 9, 1800 J BAPTIZED SEPT., 1825.
ENGRAVED 8T C. F. EGELMAN
I 8ACHSE COLLECTION.
Jonas Auren. 321
there was a chaff bed laid upon the floor, a coarse sheet
spread over it, with two blankets, and then a figured bed-
quilt. They told me to use this just as I pleased. They,
themselves, lie upon their hard benches, having either a
stone or a piece of wood under their head. After I had
laid down, I heard a splashing and suffling late into the
night, which was caused by their washing the feet of some
strange brethren who had come from the country to make
them a visit, whose feet the brethren of the Cloister then
washed.
" On Saturday morning, at six o'clock, the cook came to
waken me, and said that Divine Service would begin in
half an hour. This was a black-bearded old man, very
serviceable ; but I did not know why he should have such
a long coat of black cloth, when all the others wore white,
unless it was that the pot-black might be better concealed
in this way. I was soon dressed, and came to Miller.
There the brethren were as white as snow, and the room
smelled of rose-water, which they put on their clothes.
" Whilst we were waiting for the service, we fell into
conversation on the hallowing of the seventh day. He re-
ferred to Jonas Auren, who had come into the country
along with the pastors, Rudman and Biorck, but afterwards
turned to the Sabbatarians, and asked if I had been in-
formed of that. I let him understand that I was aware
alike of his fall and of his uprising. How, during the
time that he held with the observers of the seventh day,
he had written an almanac, called Noah's Dove, which
flew through that country to favor said sect. In opposition
to which, the Provost Biorck, with manly sense and spirit,
had written a reply, entitled, 'A Little Olive Leaf ' 138 put in
138 << ^ Little Olive Branch put in the Mouth of that (so-called) Noah's
Dove." Printed and sold by William Bradford at the sign of the Bible
in New York, 1704. Sni. 4to. Title from the only known copy, shown
at the Bradford Exhibition of the Grolier Club.
322 The German Sectarians of Pennsylvania.
the mouth of that so-called ' Noah's Dove,' and sent home
again to let her owner know that the waters are abated
from off the face of the ground.'
" This conversation was held between us whilst we were
going out and a part of our way, for in a moment the
brethren were out of their cells and in full march. We
now went to the third church, which stands on the hill by
itself, in which service is held once a month, and the whole
congregation comes together from both convents, as well
as from the country. The people of the Cloisters walk in
their usual way, one after the other, the sisters as well as
the brothers ; and their walks are, therefore, all narrow,
like footpaths. I took my place in the ranks of the white
brethren, whilst Miller went upon my left side.
" During our walk up the long hill, Miller asked me if
I believed that the pains of hell were eternal ? To which
I answered, 'Just as certainly as the joy of heaven is
eternal.' We now arrived at the church door, and that
was the end of the matter.
"The church was not large, and could be filled by some
hundred persons. The forepart of the church was the
third part of its size, the floor of which was some steps
higher than the other part, and there sat the Cloister broth-
ers in their order. Miller and Eleazar, together with some
others, sat on cross-seats opposite to one another, the others
on long benches on both sides, and also in the rear. Above,
the sisters of the Cloister had their gallery, so arranged
that neither they could see the congregation nor the con-
gregation see them. Father Friedsam had his seat separ-
ate between the high choir and the rest of the church.
The Cloister brothers went in through a little door to the
high choir, whereupon the sisters immediately followed.
But Miller conducted me in through the large room, and
gave me in charge to the sexton, who immediately showed
me my place in the foremost seats. In the church there
Fricdsam as a Preacher. 323
were people both of their own and of other forms of
faith.
" When they were assembled they sat for some moments
perfectly still. In the meantime, Father Friedsam was seen
to be preparing himself ; he held his hands upon both his
sides, threw his head up and down, his eyes hither and
thither ; pulled at his mouth, his nose, his neck, and finally
sang in a low and fine tone. Thereupon the sisters in the
gallery began to sing, the Cloister brothers joined in with
them, and all those who were together in the high choir
united in a delightful hymn, which lasted for about a quar-
ter of an hour. Thereupon Miller arose and read the third
chapter of Isaiah.
" Father Friedsam then recommenced his former move-
ments, and appeared rather ridiculous than devotional.
Finally, he arose with his hands clasped together, with his
eyes turned upwards, and began to speak of the natural
darkness of man's understanding, and prayed for enlight-
enment and a blessing. Then he sat down and preached
about holiness of life, the danger of temptations, and the
need of watchfulness. Examples of this were taken from
the soldiers in Germany, who called out, ' Who goes there?
Who goes there ? ' Finally, he began to speak of faith,
hope, and charity. Faith and unbelief are the points be-
tween which man fluctuates. Faith saves, but unbelief
condemns. That hope and charity follow faith. But when
he should have developed this point, he made faith the
foundation of hope and love ; but then again immediately
said that just as love is so are hope and faith. All turned
upon this, that faith was nothing else than an inward fear
of God, and devotion. It seemed to me that Father Fried-
sam himself did not know where he was at home (what he
believed.) All this was spoken with an imcomparable ra-
pidity, in hasty language, with rapid gestures. Now he
struck out his hands, now he pressed them to his breast,
324 The German Sectarians of Pennsylvania.
now he placed thern upon one side, now upon another, and
now upon both. Again, he scratched his head, then patted
himself on the nose, and then wiped his nose on the back
of his hand. Meanwhile, in the congregation, which he
frequently called Jerusalem, some were moved and shook
their heads, others wept, others slept, and so on. The ser-
mon was concluded with an Amen.
" Miller went forward to Father Friedsam and proposed
that a psalm should be sung. It is to be remarked that
every one has the liberty of speaking and suggesting any-
thing profitable to the congregation. Then Father Fried-
sam hinted to a brother, who sat on a bench nearest to him
in the church, that he should begin, and himself raised the
tune ; the said brother began the psalm and led it. Father
Friedsam also united in it, as also the brethren and sisters
who sat in cross-seats in front, having psalm-books and also
note-books ; but the Cloister people, as well as the rest of
the congregation, were silent.
"It is to be observed that to every psalm there are three
different melodies, according to which the note-books are
written by the sisters of the convent. Different brothers,
as well as the sisters, understand vocal music, as also does
Father Friedsam. When they sing, each one holds a note-
book as well as a psalm-book, both of which are of quarto
size, looking into both alternately, which custom would be
more difficult if the singing were not performed so regu-
larly every day.
" After that psalm, Father Friedsam asked the brethren
generally if any one had anything to suggest for the gen-
eral edification ? Thereupon a little man, quite old, with
a heavy beard which concealed the greater part of his face,
and with a soft voice, answered, ' That he pictured the Gos-
pel to himself as a beautiful flower, which had a delightful
odor of still increasing strength, and that should bear glor-
ious fruit. Also, that he had both a right to that flower
Keeping the Sabbath. 325
and pleasure in it, when he could appropriate it to himself
with a broken and contrite heart.' Whereupon he burst
forth into tears, so that the rest of his well-meant discourse
was broken off and suppressed.
" This part of their service consists, as it were, in com-
mon conversation, wherein each one relates what he has
upon his conscience, in what state he finds himself, and
what may be suggested as to the edification of the congre-
gation. When any one announces anything of the kind
Father Friedsam gives his judgment thereupon.
" When the service closed it was eight o'clock. The
women went out of the church first, in such manner that
those from the benches nearest to the door first marched off
one after another, then those that were next, and so the
whole of the women's side of the church. The same or-
der was observed upon the men's side, when they went
through the large door of the church ; so also did the
brethren and sisters go through the smaller door from their
high choir. They are not accustomed to many hours of
attendance at church, as Miller stated to me ; whereupon I
asked him how the rest of the day was spent among them ?
Whether they go to visit one another, etc.? He answered:
' The brethren remain most of their time within their cells ;
they work hard during the week, and so they must rest.'
Whence it followed that as the work was bodily, so must
their rest be chiefly of that character.
" It is to be remarked that, as they hold their Sabbath on
Saturday, they are in the midst of their work on Sunday,
which is not only in conflict with all Christian order, but
also against the fundamental law of the land, which ex-
pressly declares that Sunday shall be the Sabbath for all.
In consequence of this, the Magistrates of the country,
when they first took up their abode there, took their horses
and oxen from the plow, and imposed fines upon them ; but
this did not produce the slightest change in them. They
326 The German Sectarians of Pennsylvania.
were, therefore, arrested and driven in flocks to the jail in
Lancaster. But they were not cast down by this, but sang
hymns in their place of imprisonment ; but neither ate nor
drank for many days ; neither did they lie down to rest any
further than that they leaned against one another as they
sat. All which, with other things, moved the Governor and
other Magistrates to leave them in peace from that time.
" After divine service, whilst I went hither and thither
among the brethren in their cloister, talking now with one
and now with another, most of them being very stupid,
Father Friedsam came to make me a visit, — an honor of
which not every one can boast, — as is the custom of that
place. He came in a white woolen coat, with a bare head
and a rapid gait. He bade me welcome to their brother-
hood with friendly words and gestures. I perceived that
the brethren had induced him to show me this politeness,
as they also seemed to take pleasure in my society. We
went into Miller's room, and the old man seemed more full
of life than the others.
" ' I doubt not, my friend,' said he, ' that you are aware
that the cloister-life is older than the Papacy ; as also that
the Christian Church, whilst still in its state of innocence,
had within it certain flocks that choose a life of celibacy,
and had all things in common.' 'That is not denied,'
said I ; ' neither do I myself undertake to judge that
manner of life, only through this, that no merit is aimed
at before God. Or, how is that, my friends? Do you be-
lieve that you are nearer to the door of heaven than I am
because of your hard life — because you sleep upon these
hard benches and are so lean and haggard ?
" ' We by no means think of meriting anything hereby,'
said Father Friedsam. ' God guard us from that. But we
are commanded to depart from Babylon, or the sinful world ;
and as we are left at liberty to separate ourselves in this
manner, so we have had a desire to do so.' I answered,
Spirit of the Primitive Church. 327
1 Do you mean that the world, the flesh and the devil do
not trouble you here in this house ?' Miller fell into the
conversation by saying, ' We believe that these enemies
are everywhere, and even here also ; but here we are not
so much oppressed by them as you are in the great world,
where there are more temptations. And you should also
remember that the Apostle enjoins that each one shall
walk in the vocation wherein he is called. We have found
our calling to coincide with this mode of life. In this we
are secure.'
' But think you,' said I, ' that no one has the spirit of
the primitive Church except those who live in a commu-
nity of goods ?' ' As regards that,' said Miller, ' we admit
that such a community can be observed only by those who
arrive at the highest degree of perfection. It was not all
Christians in the first church who had received that gift.
Among us, also, we have paid dearly enough for it, as
several false brethren took the money which we had
gathered for the common good of the congregation, and
under the pretence of purchasing a piece of land for a new
residence on the other side of the river Susquehanna, ran
away with it, which placed us in such straits that it was
nearly the end of our mode of life here. To him who can
live among us the door stands open. Those of our brethren
who have their farms around us are of the same mind,
although they do not live in the same way ; so that if we
should need the whole of any one's place, he would will-
ingly give it to us out of love to the brethren.'
" I again turned to Father Friedsam, and said, 'It gives,
me great joy to learn that you love the Lord Jesus Christ,
honor His sacraments, and speak of His gracious dealings
in your divine services.' He answered, ' God preserve us
from anything else ; it is upon Him that we must hope,
obeying His commands and walking in His footsteps.' I
said further, ' that I had not expected to see the brethren
328 The German Sectarians of Pennsylvania.
and sisters with such smiling faces and friendly demeanor
beneath their outward cross.' Miller replied, ' Indeed you
touch my heart by your conversation. The children of God
need not always show a sour countenance. That would be
nothing else than to show one's self impatient of their
Father's will. One never sees a discontented mind with a
glad countenance, nor a contented mind with a sour face.
If we are contented with our Heavenly Father's will, we
shall always show ourselves satisfied and with a glad coun-
tenance, even with the bitterness of death.'
" The time was further passed away by conversation
between Miller and myself. I requested him to inform me
as to their mode of baptizing, which he also did.
"Among themselves these brethren live in great love,
always calling each other brother or sister along with their
proper name. They kiss each other when they meet, and
wash each other's feet. They have a great many Jewish
customs. They all have their beard growing up to their
ears. This together with their white dress and their spare
diet, is well adapted to gain their object, namely, to look
pale, thin and wretched. They go bare-footed in summer,
use feet-washing, keep the seventh day as holy, count their
hours after the Jewish fashion, from the beginning of the
day, so that our six o'clock is their one, and our twelve
their seven. To which may also be added that when I
heard them read the Scriptures five different times, it was
always out of the Old Testament, the Prophets, and the
Psalms, but never out of the New Testament. So, also,
they had a taste for the Old Testament in their ' Sanctuary'
and their ' Women's Gallery.'
" Their rules, whether of the church, the household, or
other usages, are as yet only oral, and are frequently
changed, as seems to be demanded by edification. It is
said that the brotherhood lives in the freedom of its con-
science, and therefore without laws ; and it is thought that
Midnight Services. 329
some of the brethren do not yet know what the others be-
lieve. At first they regarded it as a sin to kill any animal,
and still more so to eat flesh. Now they say that this is
left to each one's freedom to eat it or not; but what liberty
is there in eating what is not found in their storehouse ?
At first, also, it was regarded as a sin to use horses for
working, and they themselves dragged home their own
wood, and for this purpose put on themselves a suitable
harness. Now they labor with horses and oxen, which,
however, they treat very kindly. This, with other things,
causes me to think that their work is still in its beginning,
and stands, as it were, in a state of ferment as to whether
anything shall come of it hereafter or not ; also, that the
freedom so much talked of is nothing but an encourage-
ment to others to unite with them. I am sure that no one
is regarded as a genuine brother in that house, unless he
sleeps upon a hard bench in his usual clothes, however
they may prate about their freedom. Father Friedsam who
lives in a little house between the brethren's and sisters'
cloisters, has a rope, which goes upon both sides over the
garden, with a bell at each end in both cloisters. When it
so comes into his head, and he pulls thereon, and the bell
rings, and even if it were in the middle of the night, all
must get up and assemble in their church to hold service ;
a small paper lantern in each one's cell is used upon such
occasions. Around the convent and its land, families be-
longing to their Society have settled themselves and bought
farms and homesteads. In this there is a policy, namely,
that people of other faith may not come too near and dis-
turb them. They are also so peaceful with their neighbors
that if any dispute ever arises, they would rather surrender
their rights, or give the matter into the hands of others in
whom they have confidence, than trouble any Judge with
it. Their congregations are widely scattered in several
places in Chester county, and also in East Jersey. But at
330 The German Sectarians of Pennsylvania.
some distance from the convent, several hermits live in
houses by themselves, built mostly at the expense of the
Society.
" They have one Society in Virginia upon New river (in
the western part of Virginia.) There, however, they dwell
in separate houses, but in one neighborhood, and so by
themselves that they neither help nor desire help from
other people."
A Lancaster County Spinning-wheel.
CHAPTER XVI.
IN THE VALLEYS OF VIRGINIA.
f
EW greater truisms have
ever been written in con-
nection with the history
of our .colonies than that of John
Fiske, the New England his-
torian, when he says that " The
colony of Pennsylvania was not
only more heterogeneous in
population than any of the
others, but it actually was the
principal centre of distribution
of the non-English population from the seaboard to the
Alleghany mountains. All of the population of the Caro-
linas, as well as in Virginia and Maryland, entered the
country by way of Pennsylvania, and this migration was
so great, both in its physical dimensions and in the politi-
cal and social effects which it wrought, that Pennsylvania
acquires a special interest as the temporary tarrying-place
and distributing centre for so much that we now call charac-
teristically American." 139
The great natural avenue followed by the Germans in
Headpiece. — Section of Mason and Dixon's survey.
139 Dutch and Quaker Settlements.
331
332 The Germcift Sectarians of Pennsylvania.
the early days before the western movement began was
down through the great valleys formed by the Blue Ridge
and the Alleghany mountains of the Appalachian system,
which extends from Pennsylvania through Virginia and
beyond the Carolinas. This great valley is known respec-
tively as the Cumberland, Shenandoah and Virginia val-
leys, and from time immemorial was the natural highway
of the Indians coming from the south to the north, or
vice versa. By taking this course they avoided the large
streams and hills, and found plenty of fish, game and fruits
to subsist upon ; and thus the trail from north to south was
a well-marked one.
When the great exodus from Germany began by way of
England in 1709, many of the emigrants were sent to the
Carolinas, and some to Virginia and New York ; the bulk,
however, came to Pennsylvania, a province which was the
real goal for all the Germans who left the Fatherland during
this great migratory movement.
After these settlements in the different colonies were
established, there was more or less effort made to open
communication between the German settlements north
and south of Pennsylvania. The earliest pathfinders in
this movement appear to have been religious enthusiasts
who were not of the orthodox faiths ; thus the oldest
record we have of this is a letter sent by Magister Johannes
Kelpius, leader of the Pietists on the Wissahickon, to Maria
Elizabeth Gerber, in Virginia, and dated October 10, 1704.
This is the earliest account we have of the settlement of
any Germans in Virginia.
We have already told how Michael Wohlfarth, as early
as 1722, visited Beissel at the Muhlbach while on a journey
to North Carolina by way of the valley of Virginia. Then
again we have the account of Francois Regnier, who in
1735 walked down to Georgia by way of Winchester and
Augusta court-house, and crossing the Blue Ridge at Evans
Route of the German Evangelists.
333
Gap, and following the valley of the James, reached the
seaboard.
There is no donbt but that the great valleys of the Ap-
palachian system west of the Blue Ridge were known to
the German settlers long before they were to the English.
The route of these German religious enthusiasts was a well-
marked one. It led from the eastern counties of Pennsyl-
vania, by way of Lancaster and York, thence down the
German Dunkers on their Way to the Shenandoah.
From an old print.
Cumberland and Shenandoah valleys, crossing the Blue
Ridge and following the great Indian trail down the val-
ley of the James, which avoided deep waters and high
mountains, and invariably leading from ford to ford, until
they reached the settlements on the seabord of Virginia and
the Carolinas. So well was this great highway denned
that in later years it was followed regularly by the Mora-
vian Brethren on their missionary tours between the north
and the south, and in the Cumberland and Shenandoah
valleys is still perpetuated by the valley turnpike and the
railroad which almost parallels it. The fertile, well-watered
bottoms of the Shenandoah valley were well known to our
334 The German Sectarians of Pennsylvania.
Ephrata Sabbatarians, and as early as the beginning of the
forties Johannes Funk, one of the domestic households,
journeys down to the great valley of Virginia and buys of
William Russel three hundred and twenty acres of fertile
land fronting on the North fork of the Shenandoah river,
near the present town of Strasburg. This land was a part
of the grant of King Charles II to Lord Culpepper, and in
time came into possession of Lord Fairfax, who had mar-
ried a daughter of the former. Fairfax sold a large tract
to William Russel, who in turn was the grantor to Johannes
Funk. The location, to be more concise, was in what was
known as the northern neck of Virginia, or later as St.
Mary's parish, Frederick county. A year before the Ecker-
lin episode, Johannes Funk conveys one hundred and fifty
acres of this tract to one Jacob Funk ; the import of this
transaction will appear later in our story.
It has been said in a previous chapter that when Onesi-
mus, Jephune, Timotheus (Alexander Mack), Ephriam
(Jacob Hohnly) and several followers left the Kloster,
September 4. 1745, they moved toward the wilderness,
travelling about five hundred miles toward the setting of
the sun, until, beyond all Christian governments, they
reached a stream which runs toward the Mississippi, New
river by name.
Many reports and much gossip was current among the
Germans in Lancaster and Philadelphia counties when it
became known that this little party had set out from Eph-
rata with their teams, baggage and supplies. Their desti-
nation was kept a secret, and when they said that they
were going to the distant forest it was thought to be only
a blind to hide their real objective point, which Dame
Rumor persistently gave as Bethlehem. So universally was
this believed in the Community, that Christopher Sauer,
in his paper of October 16, 1745, saw fit to contradict
these rumors and gossip. He there says : " The reports
I
Ma ha n aim.
335
about the departure of divers Brethren from Ziou vary.
That both brothers, Samuel and Israel Eckerlin, together
with Alexander Mack, did, to completely escape from the
turmoil of the world and follow their calling and desire,140
journey into the distant wilderness, after they had taken a
proper farewell, is certain. That they secretly went to
Bethlehem for the purpose of having wives given unto
them is either a misunderstanding or circulated to injure
both institutions."
The route which this little party of pathfinders took was
down the great valley until they
came to Funk's, where they halted
and preparations were made for
their journey into the wilderness.
There is but little doubt that the
peculiarity of the New river was
known to the Eckerlins, as both
of the above-cited journeyings of
Wohlfarth and Regnier date long
before Col. Woods described the
erratic course of the New river,
noting the peculiarity that while
it rises in North Carolina east of
the mountains it flows northward
into Virginia, and then, breaking
its way through the Alleghanies,
it flows westward, uniting with the
Greenbriar to form the Great Kanawaha, whose waters
eventually mingle with those of the Mississippi.
After leaving Funk's the little party continued down
the valley, crossing the valley of the James and entering
that of the New river, until, after a journey of about four
hundred miles, they came to a likely situation on the river.
Here they decided on a site for their future home ; this
Boundary Stone between
Pennsylvania and Maryland,
showing Calvert Arms.
Ruf und Zug.
336 The German Sectarians of Pennsylvania.
was iu what are now Montgomery and Pulaski counties,
the New river forming the county line. For neighbors
they had, besides the Indians, merely a few pioneers, trap-
pers and outlaws whom the Chronicon designated as the
dregs of human society.
Cabins were built without delay, and before the severe
weather set in the little village was complete. Upon the
first Sabbath a devout service was held and the place was
named Mahanaim ; this had reference to Genesis xxxii :
1, 2:
And Jacob went on his way, and the angels of God met him.
And when Jacob saw them, he said, This is God's host : and
he called the name of that place Mahanaim.
The situation was an ideal one for the mystic recluse —
fertile, secluded, romantic, it might be said to be out of the
world.
Now the question naturally arises, How was it that the
party went to such an out of the way place, far from all
civilization? Here again the farsightedness of the Eck-
erlins manifested itself. It was the only spot east of the
Alleghany mountains which at that time wrould give them
a natural outlet to the Mississippi and the French trading
posts. The road to the Ohio through Pennsylvania and
Maryland was as yet unopened, and the whole of Western
Pennsylvania was supposed to be in possession of savage
Indians and the even more barbarous French.
The sagacity of the Eckerlins, whereby they foresaw an
eventual opening of trade and travel toward the setting
sun, is further proven by their next venture, in which two
of the brothers became victims of Indian barbarity and
French bigotry. As the winter- set in Onesimus and
Timotheus resigned themselves to study and esoteric
speculations ; Jephune saw to the physical wants of the
scattered settlers, and Jotham with his trusty rifle kept
the party well supplied with bear meat and game, also
)
Brother Timotheus. 337
trapping for furs and trading with the Indians. When
spring-time came the little colony cleared ground and tilled
the soil. Communication was kept up with the Ephrata
Community by the way of the Shenandoah settlements and
the brethren on the Bermudian. Thus time passed and
gradually softened the asperities which had caused the
rupture between the Eckerlins and the leaders of the
Kloster, and there was a mutual longing for personal re-
conciliation.
The little settlement on the New river was rapidly rein-
forced by accessions from both Ephrata and Germantown,
and quite a pilgrimage was organized from the latter place.
It is even said that a famous doctor was most likely induced
thereby to undertake his long journey down to the valley of
the New river. This was undoubtedly Dr. Christopher
Witt, the Germantown mystic, who made a botanizing
trip into Virginia about that time.
Not all of the German pilgrims, however, reached the
New river, nor did all remain there. Many, attracted by
the fertile bottoms of the Shenandoah and its tributaries,
remained or eventually settled in the upper valley, where
their descendants still live in the Dunker faith. Among
the Zionitic Brethren who joined the Eckerlins was one
Heinrich Zinn, mention of whose tragic end will appear
later on.
Of the original party, Timotheus (Alexander Mack) was
the first to return to Pennsylvania. He left Mahanaim
some time during 1747 or early in 1748. His departure
was brought about by the following curious incident. It
appears that upon a certain night Brother Timotheus had
a vivid dream, in which it was revealed to him that the
Indians were about to burn their heritage, murder some,
and lead others into captivity (a condition which a decade
later was realized). This dream made a strong impression
upon the recluse, and was aggravated when shortly after-
338 The German Sectarians of Pennsylvania.
ward a strolling band of savages destroyed their field of
corn during the night. Timotheus then revealed his dream
to his fellow recluses and stated his fears. The answer of
the Eckerlins was that, if he lacked faith, they would not
object to his leaving them. He therefore transferred his
cabin to them and wended his way northward. It does
not appear that he went to Ephrata, or at least made any
lengthy stay there, but he seems to have gone direct to
Germantown, and for some reasons of his own again made
his peace with the Germantown congregation. This re-
Brother Timotheus' Dream.
suited in Brother Timotheus being received into the
church, June 7, 1748, upon trial and probation as a
minister.
That the Ephrata people did not resign Brother Mack
willingly is shown by a letter still in existence, written by
his brother Valentine, and dated June 27, 1748, twenty days
after Alexander's ordination, wherein he urges him to again
return to the Kloster. The brother was evidently not aware
of the final step having been taken by his older brother. The
appeal was without avail, and henceforth Alexander Mack,
the son of the Patriarch, became an elder and minister in
the Dunker church of Germantown ; and to his efforts,
Return to the Kloster. 339
more than any other, is due the development of the Ger-
man Brethren or Dunkers into the great denomination of
Christians they actually are at the close of the nineteenth
century.
Brother Ephraim (Jacob Holmly), the next recluse to
leave Mahanaim, came to Philadelphia and entered the
service of Johannes Wiister, the merchant. His days, how-
ever, were short ; he died in the same year (1748).
After a sojourn at Mahanaim of five years, Onesimus
and Jotham concluded to revisit the scenes of their former
activity, Jephune remaining at the New river.
It was on the twenty-third day of February, 1750, when
the little caravan, led by Onesimus and Jotham, arrived in
the Conestoga valley. A halt was made at the house of
one of the Sabbatarian congregation, and word of their
arrival was sent to the Kloster. A meeting of the Brother-
hood was at once convened in the great Saal by Beissel,
and two of the brethren were sent as delegates to welcome
them back to their old home, and offer them the hospitali-
ties of the Kloster. This was accepted, and the visitors
escorted by the delegates entered the Kloster confines and
proceeded directly to the large Brother-saal of Bethania,
where all of the celibates were assembled to receive the
returning brethren.
Great was the joy of all parties ; former asperities were
forgotten. It was as if the prodigal had returned. The
kiss of peace was passed ; all present embraced the former
Prior, and, as Agrippa writes, the scene was " so edifying
to behold that it did not pass off without tears, because
the Philadelphian brotherly spirit was then revived among
brethren who for many a year had eaten the bread of misery
together."
The two brothers were greatly moved by the cordial
reception extended to them and the kind behavior upon
the part of the brethren, so they offered not only to live
340 The German Sectarians of Pennsylvania.
with the brethren again, as regarding their own persons,
but also to deposit all their acquired property in the
treasury of the Community.
At the evening services many of the house-fathers were
present, and these, too, received them with special love and
admonished them to return again to the settlement on the
Cocalico.
Onesimus and his brother now resolved to make a tour
of the German settlements as far as Germantown, but as
he feared that the opinion was still prevalent that they
were inimical to Beissel and his followers, they requested
the latter to give them a travelling companion. He ap-
pointed one who had formerly been the best friend of the
Prior, but who had separated from him on account of his
rebellion.
When the little party reached Germantown, great sur-
prise was expressed at the course of their former fellow-
pilgrim Timotheus, who was now in full accord with the
Dunkers, and had discarded his vows of celibacy and was
married. Visits were also paid to Peter Becker and others
of the original congregation. Reconciliations were effected
between all parties and former differences adjusted.
When the party returned to the Cocalico they prepared
for their departure to Mahanaim. At the leave-taking the
former Prior put forty pounds in the Brethren's treasury,
and after an edifying farewell the two brothers again started
for their home in Virginia, with the implied understanding
that if Jephuiie's consent could be obtained the whole party
were to return to Ephrata.
By order of Beissel two of the Solitary, Martin Funk and
Nathaniel Eicher (Manasseh and Nathaniel) accompanied
them, and were instructed to assist them in packing, trans-
porting and disposing of their property at Mahanaim prior
to their return to the Kloster.
Immediate preparations were made upon their arrival at
Brother Ezekiel and the Eckerlins. 341
the New river for a final departure. So anxious, however,
was Onesimus that he started alone in advance of the others
and arrived at Ephrata April 25, 1750. He entered the
Brotherhood as an ordinary brother, and for a time all went
well ; but as his dominant spirit commenced again to assert
itself, he was given to understand that the Kloster brethren
could well get along without the addition of any of the
Eckerlins.
Rather than again have any misunderstanding, Onesi-
mus left the Kloster after a sojourn of about six months
(October 2, 1750), and went to the house of Jacob Sontag,
one of the secular congregation.
It was during these two visits of the Eckerlins that an
intimacy was formed between the three Alsatians and
Brother Ezekiel (Sangmeister), the outcome of which will
appear later on.
During the meantime the elder brother, Jephune, ignor-
ant of any fresh trouble at the Kloster had sold his lands on
the New river, packed up his peltries and Indian wares and
started for Ephrata. Great was the surprise of the party
upon their arrival, when they learned from the former
Prior the story of his second departure.
After a short stay at Johann Bauman's,1*1 the Eckerlin
party wended their way towards Philadelphia, where they
sold to advantage their furs and traded for other goods
needed by the pioneer for life in the forest.
Sangmeister, in his account says that during their stay in
the city, Point-no-Point was bought for the party. This is
a tract of land facing on the Delaware, now known as Rich-
mond, and forms a part of the city. As Onesimus refused
to live so near civilization the deal was repudiated. No
official record of this transaction appears to have been made
so far as the writer has been able to discover. The Ecker-
lins and their immediate followers now concluded to journey
141 The Bautnan plantation adjoined the Kloster property.
342 The German Sectarians of Pcnnsylva7iia.
toward the western wilds of Virginia, and there establish
themselves anew. When the news of this determination
reached Ephrata, Beissel, as the season was already so far
advanced, offered them shelter until spring ; this offer,
however, was declined and the little caravan started toward
the Ohio.
This was about the time when the French were building
the chain of forts upon our western frontier. The Ecker-
lins, however, had but little concern
about them, as they were Alsatians
and were almost as well versed in the
French as in the German tongue.
On account of the winter having
set in early, the journey was attended
with much hardship and danger.
The route again lay down into the
valley of Virginia, where a stop was
made, evidently at Funk's, until the
winter was over ; the journey was
then resumed toward the Ohio.
Early in the spring they selected a
suitable spot near the mouth of a
creek which empties into the Mon-
ongahela, and made such improve-
ments as enabled them to raise the
first year a crop of grain and culinary vegetables sufficient
for their use, while the rifle of Gabriel and the rod of Samuel
furnished them with an abundance of meat and fish.
Here they built cabins for themselves and erected a mill
and planted the fertile bottoms. After they became settled,
Gabriel and Samuel followed the chase, while Israel attended
to the domestic affairs, and when not otherwise engaged the
brothers devoted their spare time in exploring the country
and noting its resources and advantages — here again the
foresight of the Eckerlins was manifest.
Boundary Stone between
Pennsylvania and Virginia,
showing Arms of Penn.
West of the Alteghanies.
343
The above account, a contemporary one, gives the exact
location as about eight or ten miles below Morgantown
the present count}- seat of Monongahela county, West
Virginia. This would indicate that while a part of this
settlement was within what is now Greene county, Penn-
sylvania, the greater part of the 16,000 acres was within
Jephune and Jotham as Prospectors and Trappers.
From an old sketch.
the colony of Virginia. This land was then dominated
by the Delaware Indians, among whom Samuel Eckerlin
was a great favorite, on account of his extending to them
his services as a surgeon and physician.
The same old account informs us that after the brothers
were established in their new home their clothes were made
344 The German Sectarians of Pennsylvania.
chiefly from the skins of wild animals and were easily pro-
cured. This gave them a somewhat grotesque appearance.
At the same time mystic theology was not neglected and the
seventh day was kept holy. The little colony far beyond
the march of civilization was at peace with all the world,
nor were they molested by savage, French or outlaw. The
creek and valley was named after them, and bears the name
" Dunker's creek" from the time of Mason and Dixon's
survey down to the present day.
While the Eckerlins were developing their lands west of
the Alleghanies, matters were not altogether satisfactory
at the Kloster, and ended in another exodus of several
brethren from the Community, who wended their wa5r to
the valley of Virginia and settled on the north fork of the
Shenandoah. The most important of these brethren was
Brother Ezekiel (Heinrich Sangmeister), usually known
as the disgruntled monk of Ephrata.
Heinrich Sangmeister was a native of Prussia, born at
Hornburg, August 9, 1723. His father and ancestors for
several generations were the schoolmasters of Beddig near
Wolfenbiittel. He was brought up in the Lutheran faith
and received a liberal education. After his father's death he
learned cabinetmaking, and at the age of twenty he came
to Philadelphia. Upon his arrival he was indentured as a re-
demptioner for four years. While in this service he became
intimate with a fellow servant, Anton Hollenthal. At this
time the Lutheran St. Michael's church on Fifth street above
Arch was about being completed, and Sangmeister being an
expert mechanic was engaged in raising the steeple or spire.
While thus engaged and joking with some ribald associates,
he lost his footing and fell, but fortunately in his descent
he grasped a piece of scantling with one hand and thus saved
his life. This fortunate escape again turned his thoughts to
religious matters, and resulted in both Sangmeister and Hol-
lenthal joining the Ephrata Community. The former became
Depart it re of Ezekiel and Antonius. 345
Brother Ezekiel, the latter Brother Antonius. After the de-
parture of the Eckerlins, Ezekiel became restless and longed
for life in the solitude. At that time (1750) several of the
Brotherhood had left the Kloster and lived in the vicinity
as anchorites : Emanuel Eckerliu (Elimelech) lived in a
hut built against a rock near Reamstown ; he occasionally
wrought as a day laborer, and attended the Ephrata services.
Others were John Owen, a Welshman, from Nantmel ; Peter
Gehr, and a visionary named Cratz ; while Israel Seymour
lived in a cabin on the French creek.
Ezekiel and Antonius finally determined to follow the
example of the Eckerlins, in so far as to seek some location
far from civilization and there live the life of hermits or
recluses, and from the description of the valley of Virginia
they made that their goal. The two brethren started upon
their journey at midnight, October 2, 1752, without so much
as taking leave of the brethren of the Kloster, or even saying
farewell. After the midnight mass was over, the two men
in place of returning to their kammer, silently tramped over
Zion hill, crossed the ford over the Cocalico, and wended
their steps southward. There was but little moonlight to
guide them on their way, but so steady did they walk that
by the time that the sun gilded the eastern horizon they
were twelve miles from the Kloster. Six more miles were
tramped, when they came to a Moravian's house, where a
stop was made for refreshment. Thence their course led
across the Susqitehanna, and down the valley by way of
Carlisle and Shippentown. The stop for the Sabbath was
made at an Irish tavern on the Conecocheague,142 here
'" Conecocheague creek (pronounced Conny-co-jig) rises by two
branches, — one heading on the boundary between Perry and Franklin
counties, and between the North and Tuscarora mountains, and the other
near Chambersburg, interlocking with the sources of the Conedogwinit ;
the two branches flowing to the south, unite between Greencastle and
Mercersburg, and, entering Maryland, fall into the Potomac at Williams-
port. This stream, from Chambersburg to its mouth, almost everywhere
separates the limestone and slate ranges.
346 The German Sectarians of Pennsylvania.
they were cordially received and sent upon their way
rejoicing.
When the two pilgrims arrived at Henry Funk's they at
first lodged in his stable. During the winter the two en-
thusiasts bound books and taught school ; when spring
came, six acres of land were bought from Funk whereon
they started to build a cabin ; before this was done the land
was exchanged for two acres of river bottom on the opposite
side of the river, and here on the shore of the North fork
of the Shenandoah they built their cabin.
When Christopher Sauer learned from old Johannes
Hildebrand of Brother Ezekiel's venture, he sent him a
copy of his Bible and forty shillings in cash as a present.
After the two men were established on the fertile bottoms
within the shadow of the Massanutton mountain, they tilled
the land for their sustenance, Antonius taking charge of
the domestic cares, while Ezekiel worked at his trade
among the neighbors, which brought them ready money
for their other necessities.
In the early fall of 1753 Ezekiel journeyed to Philadel-
phia by way of Ephrata and Germantown. At the latter
place he was presented by the elder Sauer with an iron
stove, which was then a great novelty. Upon his home-
ward journey, which led through Winchester, where court
was then in session, Ezekiel was received with jeers by the
assembled farmers, and personal violence was threatened
under the apprehension that our recluse was a French spy.
When the two recluses were thoroughly established on
the banks of the North fork, they built high up on a
prominent point on the northern end of the Massanutton a
small cabin as a laura.143 This was pierced for a single
window which faced the east. The furnishings consisted
merely of a wooden chair and a small table, together with
a charcoal fire-pot of stoneware. The place was designed
la Cf. German Pietists, pp. 153-244.
Destruction of the Laura.
347
for retirement and contemplation, and at the same time to
obtain spiritual regeneration and physical perfection, some-
what after the ritual of the Zionitic Brotherhood.
The situation was a peculiar one, and has since become
historic, the ledge on account of its wide outlook having
served as a signal station for both the Union and Confed-
erate forces during the civil war. The
building of this little cabin on the moun-
tain, and the periodical retirement of
Ezekiel and Antonius to their laura,
their sole sustenance during such times,
being merely bread, salt and water, soon
aroused the curiosity of the settlers, and
set divers reports in motion. While
some said they were practicing the
hermetic art, others less charitable
S /All Iff,
\\Kl* V>>; '''::-':A mooted counterfeiting, while others
WBw$Xl\l '■'*'■'$$£& again claimed that here the Romish
age* ;4V*» * ' *•'' vN# mass was celebrated in secret.
At last information was lodged with
the authorities at Winchester, in pur-
suance of which Colonel James Wood
with another military officer and two
leading citizens of Frederick rode
down to the Massanutton to investi-
Ancient Tin Lantern found
in the old sangmeister gate these charges. When this action
became known to Ezekiel the laura
was at once demolished.
Colonel Wood, upon his arrival, stated that his mission
was a friendly one, and asked for full information. Sang-
meister states, " that he opened for them every door and
portal." After an inspection of the large house, Col. Wood
asked about the cabin on the mountain. When he was told
that it was torn down he demanded to be taken to the spot.
Ezekiel conducted him, and explained why and wherefor
348 The German Sectarians of Pennsylvania.
the laura had been erected and subsequently demolished.
The accompanying officer was greatly interested, and said
he would cheerfully give a doubloon if the laura were still
intact, as it was for so good a purpose. Thus ended the
first attempt to practice esoteric mysticism in the valley of
Virginia.
An active correspondence was maintained with the Eck-
erlins, and resulted in a visit from Onesimus and Jotham to
the Shenandoah; these visits were returned and repeated and
whenever Jephune came to Winchester to sell his peltries
and obtain supplies he always made a stay at the settlement
at the North fork, bringing with him some sides of smoked
bear meat and tallow (unschlit). Frequent visits were also
received from Ephrata. The little settlement on the Shen-
andoah now became a distinctive colony of Sabbatarian
Dunkers, who kept both the seventh and first day, and
were in constant touch with the Beissel and Eckerlin
settlements as well as with the Separatists of Germantown.
We left the Eckerlins in their new home in the Dunker
bottoms. Brother Ezekiel gives a little insight into their
domestic life.144 They lived, he says, chiefly upon animal
food and used very little bread, which diet was distasteful
to him. He further says that Israel was busy day and night
with his mystic speculations, while Gabriel was engaged in
murdering animals all day, and Samuel was kept busy pre-
paring and curing the peltries. Piles of bearskins served as
their couch at night, while in one corner of the cabin was a
mass of skins which could not have been bought for a hun-
dred pounds sterling. Then back of the chimney hung so
many sides of dead bears that it made him shudder merely
to look at them. Their chief assistant was a redemption
servant, one Johann Schilling, while Daniel Hendricks was
the cook for the party. The brothers at that time had no
less than twenty-eight horses. Ezekiel says that during
1M Sangmeister, Part II, p. 46.
Drinker's Bottom. 349
his sojourn he made window frames, a plow and many
other things for their use and comfort. The Eckerlins also
cultivated the maple sugar industry, sending syrup and
sugar to the settlements.
Samuel (Jephune) was the business man of the party and
made regular visits to Winchester and other frontier towns
to trade and sell his furs and bear tallow. On several of
these occasions he was apprehended and imprisoned as a
French spy, and was only released at the intercession of the
Governor.
As the Indian troubles increased and the horrors of a
border war became more and more imminent, and as the
settlement was near to the warpath of the Iroquois,145 the
Delaware Indians sent word to their friend and doctor,
Samuel Eckerlin, that it was unsafe for them to remain
longer in that exposed place. So they moved their camp
to a favorable location upon their tract on the Cheat river.
This clearing became known as Dunker's bottom.
Here they spent some years entirely unmolested by the
Indians, although a destructive war was then waging and
prosecuted with cruelty along the whole extent of the
frontier. At length, to obtain an additional supply of
ammunition, salt and shirting, Samuel, as was his custom,
left the camp on the Cheat in the beginning of March,
1757, with a pack-train of furs and skins, to visit the trad-
ing posts on the Shenandoah.
As usual his stopping-place, after his goods were disposed
of, was the settlement on the North fork. On the third
day of his sojourn Samuel was arrested by three officers as
a spy. The prisoner and his papers were taken to Win-
chester, where he was committed to prison in default of
one thousand pounds bail. This was eventually furnished
by different settlers on the Shenandoah. The prisoner was
released on condition that he was not to leave Frederick
See head-piece to this chapter.
350 The German Sectarians of Pennsylvania.
county until an order to that effect was received from the
Governor at Williamsburgh. After a delay of several weeks
this arrived, and Jephune again rejoined his brethren on the
Cheat river.
A subsequent visit had a more tragic ending. It was
toward the close of August, 1757, after the harvest was
gathered, when Samuel Eckerlin started upon one of his
perennial trading trips to the Virginia settlements. Owing
to his experiences upon the previous trip in March he had
but little trouble at Winchester and on the Shenandoah.
Upon his return he stopped at Fort Pleasant, on the
South branch,146 and, having communicated to its inhabit-
ants the place of his residence and the length of time he
had been living there, he was charged with being in con-
federacy with the Indians and probably at that instant a
spy examining the condition of the fort. In vain our Ger-
man mystic protested his innocence and the fact that he
had not even seen any hostile Indians in the country. The
suffering condition of the border settlements rendered his
account, in their opinion, improbable, and he was put in
confinement.
An appeal was again taken to the Governor, and he was
released. Hardly had he started upon his homeward journey
when a new order was received that a squadron of soldiers
should overtake and follow him to the camp on the Cheat
river. During the journey our German mystic was treated
as a French spy, and was subjected to many indignities.
Among others they attempted to bribe him into giving
evidence against his brothers as spies and assist in their
capture.
When the little cavalcade was within a day's march of
Dunker camp a tragic scene was enacted there. Led by a
French priest a party of Indians surrounded the house.
Being discovered by one of the servants, who gave an alarm,
144 The location of this fort the writer has been unable to discover.
Religious Persecution. 351
an attack was made. Schilling and Jotliam were quickly
captured. Onesinius, who was engaged in writing a polemic
to Ephrata,147 would neither defend himself nor attempt to
escape, he having absolute faith in divine protection. His
faith in this case was of but little avail, as he was seized
and met with the same fate as his brother. The other
members of the household were killed and scalped, while
the two brothers and Schilling were held as captives. The
cabins were then pilfered and burned. Twelve horses were
loaded with plunder ; the rest were killed.
As a matter of fact this raid upon the Eckerlin settle-
ment was not a military nor political
one, but was executed purely through
religious motives, the object being the
extermination of a heretical commu-
nity within the bounds of French terri-
tory. This is the only known case
of religious persecution by the Roman
Catholic clergy in provincial Pennsyl-
vania.
The sight that met Jephune and his
party was a surprise, and, sadly, ample
proof of the truth of his assertions. The
cabins were in ashes, a smouldering ruin ; the half-decaying
'*' One of these missives, written by Onesimus and sent to Ephrata, is
now in the collection of the writer. It is dated " In the distant, great,
and high and broad extending Alleghany Mountains, November 7, 1756."
This missive, which was addressed to " Dearly Beloved Brother Jaebez,"
consists of no less than 192 closely-written pages, averaging 36 lines to
the page. It is mentioned in the Kloster Diary that the reading con-
sumed over five hours. This polemic was bound and formed a part of the
Kloster library. In closing the former Prior says :
" Finally we three brothers greet you and wish you all good. Primarily
for yourself, and then all of you collectively. Such as will receive it
from us we commend unto the helpful grace of God. May it extend over
you all with goodness, love and mercy from now unto all eternity.
" From me, your Christian admirer and well-wisher,
Brother Onesimus Leidseug (Useful but Blissful Mourner.)"
352 The German Sectarians of Pennsylvania.
*!c£
Captivity. 353
and multilated bodies of the murdered Dunkers and the
carcasses of the beasts were seen strewed about ; while the
hoops on which the scalps had been dried were there, and
the ruthless hand of desolation was visible everywhere.
The soldiers buried the remains, and Jephune, after tak-
ing a sorrowful farewell of the sad scene, ignorant of his
brother's fate, returned with the party to the South branch,
no longer a prisoner or suspected spy.
The fate of the three prisoners was for a long time
shrouded in mystery. Nothing definite was known, al-
though there were rumors that they were alive and held as
prisoners by the French clericals, either in Canada or France.
While in this state of uncertainty Jephune left no stone un-
turned to learn of their fate and to secure their release if
alive. It was not until after a lapse of three years and
several months, after the escape and return of Johann
Schilling, that the veil was partially lifted and the particu-
lars of their fate became known.
After their capture by the Indians and the destruction of
the settlement the French leader who had led the party
started for Fort Duquesne, making a wide detour for fear
that the English would overtake them and deprive them of
their valuable prizes. It was not until the seventh day
after the massacre when they arrived in sight of the fort
upon the opposite side of the river. During the march the
two brothers were kept securely bound and got but little to
eat. Schilling was left free and well fed. All attempts to
relieve the wants of his former masters were severely pun-
ished by the captors.
Arriving at the end of their journey, they were first
ordered to cut off their long beards. They were then
stripped of their clothing and put into a canoe and headed
for the fort. When near shore they were thrown into the
water and pelted with stones by both French and Indians
on the shore. Both brothers were insensible when dragged
354 The German Sectarians of Pennsylvania.
out of the water. This the French fiends called their bap-
tism. To further aggravate their suffering and to please
the assembled French one of the Indians scalped Jotham.
Upon their delivery into the fort they were not entered
as prisoners of war, but of the church and as dangerous
heretics. The commanding officer, learning of the barbar-
ous treatment, being a soldier and of a more humane dis-
position, ordered his men to cease these barbarities so long
as the prisoners were under his charge, and that the prison-
ers be left to him for the time being. Each Indian received
a blanket and a pair of leggings as his share of the raid.
Schilling was kept by the Indians as their slave.
At the request of the clericals in the fort the two brothers
were sent, under a strong guard, to Montreal, where they
were placed in a Jesuit institution as dangerous heretics,
all intercourse with the outside world being forbidden.
Thence they were sent to Quebec, where they suffered
greatly from hunger, confinement and disease. Eventually
they were sent to France, where, it is said, they died as
prisoners in a monastery. Others, again, say they died at
sea. According to the Chronicon :
"They indeed arrived there (France), but both afflicted
with a distemper which also transported them to eternity.
The prior, Onesimus, when he felt his end approaching, had
himself received as a member of an order of monks of the
Roman Church, which is the more credible, as he had
always entertained a particular esteem for friars. They
gave him the tonsure and afterward called him Bon
Chretien (Good Christian). Soon after both brothers de-
parted this life."
There is, however, nothing to prove the truth of the
above statement. It was not until seven years after their
capture that definite rumors reached Ephrata as to the fate
of the two brothers. Jephune at once wrote a letter of in-
quiry to Benjamin Franklin, who was then in France.
Appeal to Franklin. 355
This letter is among the Franklin correspondence in the
possession of the American Philosophical Society :
(p
That Samuel Eckerlin had misgivings of the advisability
for continuing the settlement on the Cheat river some time
before the final massacre is shown by the fact that several
months before he, together with Heinrich Sangmeister,
bought of Jacob Funk 150 acres of land for sixty-five
pounds. This was a part of the 320 acres conveyed to the
latter by Johann Funk in January, 1744. The title was
vested in the two purchasers.148 This was all fertile bottom
land and was bounded by the river on the north.
Two months later, July 6, 1757, Samuel Eckerlin, upon
his own account, bought of William Russell 140 acres ad-
118 Original deed in possession of Major J. H. Newell, the present owner.
356 The German Sectarians of Pennsylvania.
ditional land, adjoining the other tract. This he held in
fee simple.149
Here Samuel took refuge after his return from the Cheat
river, and under his active administration the locality became
the nucleus for a settlement of Dunkers from Ephrata and
Germantown.
A new community house was built for the six celibates,
Ezekiel, Antonius, Haggai, Elkanah, Beno and Jephune.
A room was fitted up in the house as an apothecary and
laboratory for the latter, who resumed
his practice among the Germans. A
part of this house is still standing, and
has been used as a dwelling and farm-
house ever since the sale of the property
by Sangmeister's executors to Jonas Crea-
bill, October 2, 1801. The old well-curb,
with curious windlass and pulley, made
by Sangmeister, is still in use and as
good as when made a century and a half
ago. It forms the medallion in our illus-
Specimen of Early Ger- tratlOHS.
IZolTvl™™. SHEN' Among other industries established by
original 10 inches high. t|iese thrifty German settlers was the pot-
tery industry, which flourishes in the vicinity of Strasburg
down to the present day. The first kiln was erected, it ap-
pears, by Brother Sirone,150 from Germantown, on the com-
munity grounds.
October 4, 1763, Eckerlinand Sangmeister bought of the
Russel estate an additional tract of seventy-three acres ad-
joining the first-named tract. Their land now extended to
the foot of the Massanutton mountain.
Frequent reports of Indian incursions at times alarmed
the frontier settlements, and numerous outrages were re-
149 Ibid.
160 A son of Dr. Sirone of Germantown.
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Indian Incursions.
357
ported, which caused the celibates to be again looked upon
with much suspicion and brought frequent visits from the
authorities. Upon several occasions, when the alarm in-
creased and the danger appeared imminent, the home of the
celibates was used as a house of refuge and prayer. Many
cases are upon record where German settlers fell a victim
to the fury of the savages. Thus, in the year 1758, a party
of Indians penetrated the Mill creek country nine miles
south of Woodstock, and, after committing some murders,
carried off no less than 48 persons into captivity, all of whom
were Germans.
Trials of the German Pioneer in the Vallev of Virginia.
Beside the Eckerlins there was another of the Ephrata
brotherhood whose earthly career was ended by the toma-
hawk of the savage. This was Heinrich Zinn, who left the
Kloster shortly after the Eckerlins and went to the Valley
of Virginia. He was living at the time with a family
named Bingamann, near the present site of New Market.
When the Indians attacked the house a determined defense
was made by Bingamann, who was both stout and active.
He called to Zinn to come to his assistance. The latter,
however, failed to respond. Bingamann laid low two of the
savages. According to another account he killed five. The
358 The German Sectarians of Pennsylvania.
savages succeeded, however, in kiliing his wife and children
and the peaceful Zinn. Bingamann escaped with several
wounds, from which he finally recovered.
As the war clouds thickened in July, 1764, and the danger
appeared threatening, the celibate colony, consisting of 26
persons, came to Pennsylvania and distributed themselves
between Ephrata and Germantown. Among these refugees
were the Kolbs and Luthers, who became the surviving
celibates of the Ephrata Kloster.
After the Indian troubles were settled, and the danger
over, a number of the Ephrata celibates and Germantown
Dunkers returned to the Shenandoah. Others took up lots
in the new town of Stovertown (Strasburg) and erected
mills and potteries in the vicinity.
Thus in May, 1771, Brother Antonius (Hollenthal) took
title to town lot No. 7. Upon this lot a little meeting-house
was built for the Sabbatarians. In front of
this was a fine well of water, shaded by an
apple tree. This well is still known as the
" Dunker's Well." A kiln was also built
upon the upper end of this lot, and is still
in use. Two specimens of early pottery from
this kiln are used to illustrate this chapter,
from originals in possession of the writer. The
property is now owned by Amos Keister's
family. In 1776 Antonius bought another of
the town lots, known on the plan as No. 17.
Upon this lot is still to be seen one of the log
cabins built by the Hessian prisoners during
the Revolution.
The following tribute to the German Secta-
rians who settled in the Valley of Virginia is from the pen
of a traveler in this section during the French and Indian
war, and will form a fitting close to this chapter :
" The low grounds upon the banks of the Shenandoah
are very rich and fertile. They are chiefly settled by Ger-
Gourd Dipper
found in the
Loft of the
Hessian Cabin
Size 15 x 6 ins.
Tribute to tlie Germans.
359
mans, who gain a sufficient livelihood by raising stock for
the troops and sending butter down into the lower parts of
the country. I could not but reflect with pleasure on the
situation of these people and think if there is such a thing
as happiness in this life they enjoy it. Far from the bustle
of the world, they live in the most delightful climate and
richest soil imaginable. They are everywhere surrounded
with beautiful prospects and sylvan scenes ; lofty mountains,
transparent streams, falls of water, rich valleys and majestic
woods, the whole interspersed with an infinite variety of
flowering shrubs, constitute the landscape surrounding
them. They are subject to few diseases, are generally
robust, and live in perfect liberty. They are ignorant of
want and are acquainted with but few vices. Their inex-
perience of the elegancies of life precludes any regret that
they have not the means of enjoying them ; but they possess
what many princes would give half their dominions for, —
health, content, and tranquillity of mind."
$
Ornamental Flower Pot by A. Kkister, from the Kiln
ON THE HoLLENTHAL Lot IN StRASBURG.
CHAPTER XVII.
SNOW HILL.
now Hill Institute, in Frank-
lin county, situated on one
of the branches of the An-
tietam, is the direct outcome
of a settlement of Sabba-
tarians originally located
about a half or three-quarters
of a mile south of the present
farm and buildings locally
known as the Snow Hill
Nunnery, or more generally
for short simply as the "Nun-
nery." The Waynesboro &
Mount Alto railroad has a
station on the property, which is officially known by the
latter name.
The name Snow Hill, or Schneeberg, takes its name from
one of the later accessions to the Sabbatarian faith, the
Schneeberger family, who for a time were quite prominent
in the vicinity, and when the Antietam congregation flour-
ished and an effort was made to gather together a number
from Ephrata, Bermudian and Antietam and erect an insti-
tution similar to the one on the Cocalico, gave a portion of
their property for the purposes of the congregation. This
360
Church of the Eagle. 361
effort resulted in a partial success ; here the attempt was
made early in the nineteenth century to perpetuate the
mysticism taught and practiced at Ephrata, — but in a more
superficial manner. Efforts were also made to practice and
teach the peculiar and ornamental style of penmanship of
the Ephrata Kloster. Early in the century attention was
also given to perpetuate the peculiar system of music and
harmony originated by Conrad Beissel. Here also one of
the Ephrata printing presses was brought and set up until
it was finally moved to Morrison's Cove.
The Antietam church proper dates from the reception of
George Adam Martin aud George Horn, members of the
Germantown Baptists, into the Sabbatarian fold in ijGi™1
This was made the occasion of considerable ceremony, at
the end of which Beissel dismissed them with letters to the
brethren at the Bermudian, and sent two of his most trusty
supporters, Lainech and Jehoiada after them, charging them
to tell the brethren there to receive Brother Martin as if it
were himself.
What the result of this visit was does not appear, but
it seems that Martin did not long remain there, as in the
next year, 1764, we find him preaching a revival on the
southern border of the province. This movement culmi-
nated in the organizing of a new congregation in one of the
fertile valleys formed by a spur of the South Mountain,
where the East Antietam creek rushes and makes its way
across Mason and Dixon's line. When Beissel learned of
this awakening he called the congregation at Antietam, from
this period on, the Adlers-kirche (Eagle-church), after the
fourth beast in the Apocalypse, a name which, however, was
never accepted by the people of the congregation. The
Chronicon mentions that there was another secret connected
with this name : " The Superintendent, who, during his
whole awakened condition, stood in the service of the four
151 Date 1764, found in the Chronicon, is an error.
362 The German Sectarians of Pennsylvania.
beasts, about this time came under the dominion of the
Eagle ; wherefore the renewal of the Eagle's youth showed
itself so much in him that he was entirely pervaded by it
during his old age."
A hymn of no less than 106 stanzas was composed for the
occasion, setting forth the royal eagle spirit of the Church
in its upward flight. It was set to the melody Wie schdn
ist unsers K'dnigs-Braut.
Der Adler in dem Kirchenlauf,
Schwingt seine fliigel freudig auf ;
Er siehet wie die Sonne steigt,
Und wie das Kirchenheer sich neigt,
Zur Demuth in der Hoffnung besserer Zeit,
Drum wachst der Kirchen-Zweig und hoch sicb freut.
Er siehet wie schon jetzt anbricht,
Die Morgenroth, das Tagelicht,
Wie bald der Morgenrothe Thau,
Sich Ausbreit dass der Kirchenbau ;
Von Statten geh, die Kinder die vom Herrn
Geboren, gelehrt nun werden nah und fern.
As glowing reports of this awakening continued to reach
Ephrata, Beissel concluded to make a personal visit to the
new church. To make this doubly impressive he concluded
to go in state, as it were, and in the month of July organized
a pilgrimage to the new field of activity. The party was
composed of the most venerable of the three orders. The
single brethren were led by Beissel himself ; the Roses of
Saron by Maria, the prioress, while the secular congrega-
tion was represented by the most venerable of the house-
fathers.
The party was divided into three companies for the jour-
ney, and all were robed in the Ephrata habit. They were
partly on horseback and partly on foot. The mode of travel
was that one of the divisions started on horseback and
rode a certain number of miles, the horses were then left,
and they started ahead on foot for an equal distance. When
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Massacre by the Indians. 363
the second division reached the horses they mounted and
rode ahead for an equal distance ; the same process being
repeated until the end of the journey. The third division,
led by Beissel, traveled entirely on foot. The Chronicon
says : " He made this whole journey on foot, except when
they forced him to make use of a horse, and then he said,
'In this way I cannot be edifying to anyone.' " In this
lively spirit he was seen to travel over mountains and val-
leys, and no hut was too poor for him to enter with his
company. During the whole journey the Superintendent
gave singular evidences of his humility and obedience. He
never sat down in a house until the father of the house
showed him a seat.
The first stop was made with the congregation at the
Bermudian. The chief events of the pilgrimage, however,
were the meetings at Antietam, where the company arrived
during the last week in July.
Beissel and the Prioress Maria had brought with them all
of the robes of state made during the Eckerlin rkgime, so
that when, at the very first service, Beissel, Jaebez and the
Prioress donned their ecclesiastical finery a great sensation
thus aroused, the achieving the object intended by the lead-
ers. Beissel was declared a Pontifex Maximus by the
assemblage, and the fires of mystic religion were kindled,
the enthusiasm spreading over the sparsely settled country
far and near among the Germans, who were then without any
teachers of the orthodox faiths.
It was during one of these meetings, while Beissel was
exhorting the people, that news was received, by the arrival
of a breathless postrider, of the murder, by the Indians,
upon the day before (July 26, 1764,) of the schoolmaster
Enoch Brown and seven of his scholars. The scene of this
massacre was but a short distance from Greencastle and a
few miles from the spot where the Magus of the Cocalico
was then preaching. Beissel, in the face of this great danger
364 The German Sectarians of Pennsylvania.
to the exposed settlers, counseled trust in the Almighty
and deprecated a recourse to firearms and retaliation.
Before the Ephrata contingent left for home George
Adam Martin was installed as the teacher and guide of
the Antietam congregation.
So great was the excitement attending this awakening
that it spread from the Antietam to the Bermudian, and
the mother community on the Cocalico for a time became
the Mecca of the German Sectarians in the Cumberland
valley. Visitors were continually on the march to and fro,
and the calls for the personal services of Beissel were so
urgent that within six weeks after his return to Ephrata
he had to make another journey to the Antietam congrega-
tion. The Chronicon informs us that "Those at Antietam
reciprocated by many a fatiguing journey to Ephrata.
For at that time the fire burnt in the Philadelphia church,
which each and everyone at Antietam tried to keep up,
even at the risk of his earthly possessions."
After the death of Beissel the Antietam branch for
a time showed even more vitality than the parent stem.
The teachers were Brothers Martin and George Horn, who
labored under the careful and constant supervision of Prior
Jaebez, the successor to Beissel as head of the Ephrata set-
tlement, and the congregation continued to flourish even
after that at Ephrata commenced to show unmistakable
signs of decay. A voluminous correspondence was ex-
changed between the parties, and frequent visits to and fro
were made.
Among the early settlers in the Antietam country was a
certain Swiss, Hans Schneeberger, who came over in 1750
with his wife and seven children, — five boys, Uhly, Hans,
Joseph, Andreas and Jacob (the latter by a second wife) and
two daughters, Anna and Maria.152
Andreas, who was nine years of age when he came to
162 Vide Appendix.
Peter Lehman. 365
this country, married, about the time of the above Sabba-
tarian revival, Barbara Karber, a daughter of one Melchior
Karber. All of these persons were Dunkers. At one of
the Autietam services during Beissel's exhortation Barbara
was convinced of the truth of the Ephrata doctrine, was
baptized by Beissel, and henceforth kept the seventh day.
This caused trouble between her and Andreas, and ended
by her taking her child up in her arms and starting to
walk to Ephrata for conscience sake. After tramping over
the mountain for a distance of four miles she stopped at a
house for the night. Early in the next morning her hus-
band arrived with a pair of horses and offered to grant her
desires in relation to the Sabbath if she would but return.
Shortly after this episode Andreas was also baptized, and
their home became a rallying-place for the Sabbath-keepers
between the Bermudian and Antietam and the Conocohegue.
As Prior Jaebez felt the infirmities of age gradually but
surely creeping upon him, and the cares of his home con-
gregation becoming more burdensome, he prayed for guid-
ance, that the Spirit might disclose unto him a fitting per-
son as teacher of the Antietam church. At that time there
was at Ephrata a devout young man, Peter Lehman, of
Amish birth, but now a member of the Ephrata Community.
He was born May 24, 1757, at the Glades.153 He was first
sent to the Antietam as a lay brother. Early in September,
1788, he was notified by letter, dated August 26, 1788, from
Prior Jaebez, that the Spirit had revealed unto him that he,
Peter Lehman, was to be consecrated as leader of the new
congregation.154
Peter Lehman accepted the trust, and toward the close of
the eighteenth century organized his congregation into a
community, somewhat after the Ephrata brother- and sister-
hood, which flourished, with varying periods of success, for
153 In Somerset county.
164 Letter in possession of the writer.
366 The German Sectarians of Pennsylvania.
over half a century. Early in the nineteenth century the
community established themselves upon the grounds now
known as the " Nunnery."
Andreas Schneeberger (or Snowberger), about the time
he was married, took up a tract of land, now known as the
Nunnery property, and erected a log house upon the high
ground about a fourth of a mile south of the present group of
buildings. The meetings of the congregation were at first
held in the different houses and barns of the members.
After the advent of Peter Lehman in the vicinity the
necessity for a regular place of worship became more and
more apparent, and the desire for a communal life became
stronger. To accommodate the wants of the congregation
a large stone house was built on the Snow Hill property in
1793. It stood where the first brick building at the west
end of the present group now stands.
At the beginning of the century (1800) the Snowberger
family consisted of Andreas, the father ; Barbara, the mother,
and eight children, three boys and five girls. Three had
married and commenced housekeeping. All were Sabba-
tarians. Of the children who remained at home two daugh-
ters, Barbara and Elizabeth, and one son, John, favored the
founding of a community similar to that at Ephrata.
Eventually a deed was made by Andreas Snowberger to a
Board of Trustees for "certain specified purposes forever."
Settlements were made with the married heirs of the Snow-
bergers and a bond for sixteen hundred dollars was given to
the grantor. The community was now fairly launched, and
in 1814 the first community house was built. This was the
original Cloister. It is the brick house standing the third
from the west end of the present group. It had two stories
and measured forty feet in length by thirty in width. At the
east end, on the upper floor, was the saal or chapel. Here
the meetings were held until 1829, when the meeting-house
in the meadow was built, on the other side of the creek.
Building of the Nunnery. 367
The second house of the present group was built in 1835.
This filled the space between the brick house and the stone
house built in 1793. This house was thirty feet square and
also two stories in height. It was mainly intended for the
holding of love-feasts and other religious gatherings. The
second floor was set aside as a chapel. In 1838 the old
stone house was demolished and the present brick house
built in its place as a Brotherhouse. It also measures 40
feet by 30 feet.
The house which forms the eastern end of the group was
built in 1843, and intended as a Sisterhouse. It also
measures 40x30. In this group of houses there were about
forty kamwers, or sleeping-rooms, and nine community
rooms. This group of buildings is yet, on the eve of the
twentieth century, standing, and is partly used by the ten-
ant farmer of the property. The greater part of the build-
ings, with their numerous small chambers, long halls and
saal, are silent and unoccupied, and the property, on account
of its monetary value, has of late attracted the avarice of
some local attorneys, who have taken steps to have it
escheated to the State and at the same time to enrich
themselves.
The God's acre of the old congregation is at the extreme
end of the tract, facing the road leading to Quincy. In the
upper end of the little graveyard is a bluish marble stone
about three feet high and twenty inches wide. This marks
the grave of Peter Lehman, who is usually called the father
of the Snow Hill community in its present location. The
old tomb bears a German inscription, cut in Roman letters,
which, translated, reads :
Here rest the mortal remains of Peter Lehman. Was born
on the 24th of May, 1757, and passed from time to eternity on
the 4th of January, 1823. Aged 65 years, 7 months and 11
days.
368 The German Sectarians of Pennsylvania.
On the opposite side of the stone is the following :
Peter Lehman, upright in walk, righteous in life, just in
faith, patient in hope, brings a blessed end.
Look at me. I have had for a short time toil and labor. And
have found great comfort. For the Lord has appeared unto
me from afar. For the weary souls He will, revive and the
troubled souls He will comfort.
Following the vicissitudes of the old congregation we find
that the most prosperous period of the Snow Hill institution
appears to have been the decades between 1 820-1 840. The
number of single persons, of both sexes, residing upon the
grounds during that period ranged from 20 to 30. The
latter was the largest number residing within the group of
buildings at any one time.
A letter in the collection of the writer gives an interesting
account of the kloster life during the early part of the present
century. But at the best it was but a paraphrase of the
Ephrata life of the former century. The brother here tells
us the great bell was rung twenty minutes before five
o'clock in the morning. This was the rising bell. At five
o'clock the small bell was rung as a signal for the inmates
to assemble in their respective dining rooms, and for fifteen
or twenty minutes hymns were sung out of the Weyrauchs
Hugel.
At half past six breakfast was announced, after which
one, two or three verses were sung out of the Psalterspiel.
Dinner was ready at half past eleven, while supper was
served at half past five. Singing and prayer were in order
at both meals.
Every evening at eight o'clock, except Friday and the
Sabbath, the large bell was sounded for service in the Saal,
when all celibates were supposed to be present. The order
of service was, first, hymn-singing from the Turtel Taube
(known at Snow Hill as the Tanben-gesang, Song of the
Doves) of 1747, for about fifteen minutes, followed by a
An Old Patriarch. 369
reading from Beissel's dissertations or epistles for about the
same length of time, the services ending with more singing.
On Friday evening, which was the beginning of the
Sabbath, the bell was sounded at half past seven. At
this meeting there was usually a sermon. On the morning
of the Sabbath the bell was rung at eight o'clock, when a
similar service was held.
At two o'clock in the afternoon there was a service in the
Saal, with choir singing, which usually consisted of a five-
part choral, although in Elizabeth Snowberger's time she
would occasionally attempt a sixth part. A number of
the Ephrata musical scores were brought to Snow Hill
toward the close of the eighteenth century. Many of
these were copied and duplicated at Snow Hill during its
flourishing period. Some specimens of both of the above
are now in the collections of the Historical Society of
Pennsylvania and of the writer.
Peter Lehman was succeeded in his ministrations by
Andreas Fahnestock, whom he ordained shortly before his
death. At the same time the old teacher appointed Brothers
Andreas Schneeberger and Abraham Ely as deacons to aid
and assist him.
Andreas Fahnestock, who was somewhat of an eccentric
character, served the congregation until February 16, 1842,
when Brother Benjamin Specht was appointed deacon and
teacher. His term was but a short one, as he was called to
join the church triumphant May 5, 1843, at the early age
of thirty-one years. Andreas Fahnestock again assumed
charge, serving alternately at Ephrata and Snow Hill. It
was at the beginning of the Fahnestock administration that
a regular organization was perfected, under the corporate
title of the " Seventh Day Baptist Church at Snow Hill,"
and regular minutes were kept. The old minute-book of
the corporation is now in the possession of the writer. 156
156 For a list of baptisms and deaths see Appendix.
370 The German Sectarians of Pennsylvania.
Many are the stories told about Andreas Fahnestock and
his peculiarities. A cousin of his, Charles, for a time kept
the old Warren tavern in the Great Chester valley. An-
dreas was an occasional visitor at the old inn, and he be-
came quite a familiar figure on the road between Dowuing-
town and the " Warren," and, on account of his originality
Andreas Fahnestock (Nov. 19, 1781-FEB. 5, 1863).
From a pencil sketch made while preaching in the Saal at Ephrata.
and appearance, always attracted the attention of strangers.
He always travelled on foot, dressed in a long drab coat,
wearing a broad-brimmed white hat, and carrying his long
staff in his hand. At one time he was quite wealthy, but
gave all his wealth to the poor, saying, " The Lord would
never suffer him to want." He would never receive any
THE GERMAN SECTARIANS OF PENNSYLVANIA.
SNOW HILL CHAPEL AND KITCHEN.
Decline at Snow Hill. 371
salary for his services as preacher, trusting entirely to the
Lord for his support.
The preacher, on his journeys along the turnpike, was
often made the subject of the jokes of teamsters who met
him, but, as we would say at the present day, upon such
times Andreas always came out ahead. Upon one of these
occasions a teamster asked him if he believed in the devil.
Andreas answered that " he read about him in his Bible."
The wagoner then asked him if he ever saw the devil.
The reply he got was, " I never want to see him plainer
than I do just now." The ribald teamster had no further
questions to ask.
The old Sabbatarian patriarch lived until 1863. He
died on the fifth of February, honored and respected by
all who knew him, and was buried in the Snow Hill
burying-ground.
After the nineteenth century had passed into its latter
half the community at Snow Hill gradually declined until
at last there was but a single sister, Zenobia, remaining in
the kloster, while Brother Obed (Snowberger) lived in his
cabin near the mill. Both have long since passed away,
and the property, unused for its original purposes, stands as
a mark for the cupidity of unprincipled persons who strive
to wrest it from the present Sabbatarian congregation, the
rightful owners of the estate. The church building, erected
in 1829 by the secular congregation, stands within the
grounds in the meadow, a short distance from the kloster
group.
After this digression we will again resume our narrative
in its chronological order.
CHAPTER XVIII.
EXORCISM OF FIRE.
t
'he Ephrata buildings, it will
be recalled, were all built of
wood; even the large chim-
ney flues were originally of that
inflammable material, lined with
clay or grout, as may be seen by
a visit to the loft of the old Brother-
house, which is still standing.
It has often been a matter of sur-
prise that during the whole history of the mystic commu-
nity on the Cocalico there was never any loss by fire among
the buildings within the settlement proper ; although, ac-
cording to Sangmeister, several attempts were made to fire
the buildings. There is, however, a record of two incen-
diary fires at the mill-seat of the Community, — the first,
upon the night of September 6, 1747, destroyed three out
of five mills; the other in September, 1784, was extin-
guished without doing any material damage. This immu-
nity from the devouring element has been attributed to the
mystic ritual used by the Brotherhood, which was believed
to control the element of fire.
372
Mystic Chart. 373
During the early part of last century the belief in the ex-
orcism of fire was almost universal among the German
peasantry in this Province, as it was in the Fatherland.
Various were the formulas, receipts, and Feuer-segen which,
it was believed, would extinguish a conflagration. The
means, however, employed by the Zionitic Brotherhood for
the protection of the Cloister buildings were supposed to be
both protective and preventive.
The procedure was as follows : A wooden plate or platter
was taken, similar to the one, used for sacramental purposes,
to be seen in the collection of the Historical Society of
Pennsylvania. This was placed upon the communion table
in the Saal, to remain there during a certain phase of the
moon, until the proper day and hour arrived to give it the
mystical inscription from which it was to derive its occult
power and thereby ensure its efficiency. The only day
upon which this power could be obtained was a certain
Friday in the waning moon, and then only between the
hours of eleven and twelve at night, using a new quill pen,
also plucked from the goose at night during the decline of
the lunar orb. The ink or pigment to be used must be
freshly made from gall-apples gathered from a gnarled oak
in or near a graveyard. No iron was to be used in its
preparation.
At the appointed time certain mystical incantations were
spoken over the platter ; then three circles were drawn per-
pendicularly on opposite sides of the plate ; then a centre
line was drawn, not extending to the edges, and at the top
the line was curved so as to form a hook. Two hearts were
then drawn so that one-half of each heart was upon either
side of the line, the upper one being somewhat smaller
than the other. On the left side of the upper heart was
drawn the letter A, either in Latin or Hebrew characters.
Upon the right side appeared the letter G. Upon the lower
heart the letters L, and A were placed in the same order.
374 The German Sectarians of Pennsylvania.
Below these figures were the words Consumatum est, and
beneath all were three crosses 1 1 1-
The meaning of the inscription is as follows : The
mystical letters A, G, L, A, by themselves, denote nothing.
To the initiate of the Zionitic Brotherhood they assumed
great importance when properly used. The proper reading
is from left to right, viz., A, G, L, A, and represent four
Hebrew words, Attah, Gibbohr, Leolam, Adonai; or, as
rendered in German, Du bist stark in Ezvigkeit HERR.
(The Lord is strong and mighty in all eternity). The
Latin inscription Consumatum est is the utterance of Christ
upon the cross, "It is finished."
These plates were built in the walls or foundations of the
houses. If the writer mistakes not it was at the four cor-
ners of the building. It is further stated that there is no
case on record where any house or building thus protected
ever became a prey to the flames. In the event of the
burning of any building not thus protected the belief
was that if a platter of this kind were thrown into the
burning building in the name of God the fire would at once
die out.
This was not the only method of conquering fire by con-
Feuer-besprechung. 375
juration. So firmly was the belief in Feuer-besprechung en-
grafted upon the popular mind that some persons who knew
the ritual or formula were eagerly sought out by the German
settlers to furnish them with the means of subduing any fire
which might break out upon their premises.
In the Fatherland the Jews, gypsies, colliers and ash-
burners were supposed to be in possession of the fire formu-
las. One of the commonest methods of the Hebrew exor-
cist was for the operator, in case of an outbreak of fire, to
take a pan of live coals in his left hand and a can of water
in his right. He would then place himself facing the burn-
ing building, staring fixedly at the fire, and repeat, in either
Hebrew or German, by syllables, the second verse of the
eleventh chapter of the fourth book of Moses (Numbers),
Da schrie das Volk zu Mose tend Moses bat den Herrn, da
verschzvand das Feuer^ " And the people cried unto Moses ;
and when Moses prayed unto the Lord the fire was quenched. "
At the enunciation of every syllable the exorciser would pour
some water on the pan of coals. The belief was that when
these were extinguished the fire would also go out or be
easily conquered.
Another method, and possibly the one most in favor, was
by means of an amulet or Feuer-zettel.
This consisted of a piece of paper or
parchment upon which was drawn the
shield of David ; that is, a figure formed
of two equilateral triangles, interlaced
in such a manner as to give seven
angles, in each of which was written,
in either Hebrew or Latin characters,
the four mystic letters A, G, L, A, or
else the sacred name ADONAI.
The sacred name or formula, it will be noticed, was in-
troduced seven times into this figure. In case of a confla-
gration this mystic formula was to be quickly drawn, with
376 The German Sectarians of Pennsylvania.
chalk or charcoal, upon such buildings as were threatened
but had not yet ignited. According to an old tradition it
was by this means that the two mills of the Ephrata con-
gregation were saved at the time of the incendiary fire in
1747. To still the fire in the burning buildings the above-
quoted verse, from Numbers, was to be quickly written on
a wooden platter, paper or breadcrust, carried thrice around
the burning building, and then thrown into the flames.
There was an Israelite in the Province, at an early date, who
was particularly expert in the preparation of such amulets.
Perhaps it was the same person who is noted in Benjamin
Franklin's Pennsylvania Gazette, under date of August,
1735, as being his debtor for Crown paper to the extent of
two shillings. Franklin there calls him " Levi, the Jew."
Another curious fact connected with these Feuer-zettel was
that, to ensure efficiency, no money could be asked for
them. The party who prepared them laid them upon a
table, the receiver left the remuneration in its place, folded
in a triangular piece of white paper. The implied under-
standing, however, was that if a sufficient sum was not left
the charm would not work. The amount was usually one
or two shillings.
Another favorite method for conquering the devouring
element was by means of the so-called Feucr-segen. This
was a rhythmical incantation, which could only be com-
municated from one person to another of the opposite sex,
and then only under certain conditions, for it had to be
done upon a Friday, full moon, at night, between the hours
of eleven and twelve. As it could only be transmitted by
word of mouth, and never by writing, the teacher and
pupil stood at opposite sides of a table upon which lighted
candles were placed ; the left hand of each was laid upon
the heart ; with the right hand three crosses were struck
over the breast at the end of each line, the pupil repeating
after his teacher as follows :
Der Ctiristlicher Feuer-segen. 377
Feuer, steh still, nm Gottes Will ;
Um des Herrn Jesu Christi willen !
Feuer, steh still in deiner Gluth,
Wie Christus der Herr ist gestauden in seinem rosinen-farbnem Blut !
Feuer und Gluth, Ich gebeut dir bei Gottes Namen
Dass du nicht vveiter kommst van daunen,
Sondern behaltest alle deine Funken und Flamtnen.
Amen ! Amen ! Amen !
Translated into English it would read :
Fire, stand still, for God's sake ;
For the Lord Jesus Christ's sake.
Fire, stand still in your consuming flame,
As Christ, the Lord, stood in his crimson-colored blood.
Fire and Flame, I command you, in the name of God,
That you go not further from hence,
But confine all of your sparks and flames.
Amen ! Amen ! Amen !
This fire-spell was, perhaps, the favorite one with the
early settlers in the Province, and it has maintained itself
even down to the present day. It was known as the Der
Chrislliche Feuer-segen (The Christian fire conjuration),
and was impotent in the possession of an Israelite. The
method of using it was, in case of the outbreak of a fire,
for the conjuror to hold two straws crosswise in his right
hand and then slowly repeat the Fetier-segejt, the firm be-
lief being that so long as he held the crossed straws the
flames could make no headway.
Various signs and omens were also thought to foretell
the outbreak of a fire. Thus, when a dog howled it was
supposed to portend a fire. The omen most feared, how-
ever, was when a clock struck the hour during the tolling
of a church bell. This was believed to be a sure sign of a
conflagration during the next twenty-four hours within the
sound of the bell. So firmly was this believed that almost
all sextons and bellringers were careful to avoid such
coincidence.
In the event of a barn or stable taking fire in some mys-
3j8 The German Sectarians of Pennsylvania.
terious manner, such as where no lights or fire were upon
the premises, the common belief was that it was caused by
the ordinary horned beetle, which was supposed to carry
with its claws upon its head live coals from the hearth in
the house to the haymow or stable. Whenever no direct
cause could be assigned for a stable fire it was invariably
laid to this harmless insect.
The writer will now touch upon the bespeaking of fire,
usually called "pow-wowing a burn" or "fire-blowing," a
method of curing minor ills which still has a strong hold
upon the credulity of the rural inhabitants in Eastern
Pennsylvania. To prove the latter assertion it is but simply
necessary to mention that within the last ten years a book
of forms has been published for private circulation. The
formula for " bespeaking " or " blowing " a burn, or tak-
ing out the fire, was a scriptural one, communicable only
from one person to another of the opposite sex. We will
close the chapter with an illustration drawn from personal
experience.
When quite a small lad I was taken upon a visit to an
old man in Flourtown, on the Springhouse pike, a short
distance above Germantown. The immediate object of this
visit was to obtain from him an old German folio Bible of
family interest, and which is still in my possession. Boy-
like, after dinner I strayed from the house, and before long
found myself in the village smithy, and, by some means or
other, picked up a piece of hot iron. The result was a
badly-burned hand. Running back across the pike into
the house, howling as loudly as a strong pair of lungs
would permit, everyone in the house soon knew just what
had happened.
Now, what to do was the question. Neither molasses,
linseed oil nor limewater was to be had upon the spur of
the moment. So the old gentleman, who was a descendant
from one of the old Kelpius community, suggested that he
Pow-wowing. 379
take me to an old woman in the neighborhood, who would
besprech the burn and immediately take out the fire. A
fip-penny bit 157 was given me to leave on her table after the
incantation was over. Well, the old woman was spare and
thin, with very long bony fingers, a pair of brass spectacles
perched upon her nose, and red tapes formed a garniture
for her drooping eyelids. In fact she was just what a child
would picture to itself as a typical witch. Laying the burnt
hand on the table, she immediately commenced making
signs and crosses over the hurt with her long index finger,
while she murmured her incantations — actions which, from
the uncanny feeling excited in the lad, temporarily took
away the thoughts from the injury. The howl stopped.
This was taken as a sign that the charm was successful.
The pain, however, soon returned, and the lad, struck with
the ridiculous sight, broke out in laughter. This so in-
censed the old crone that she stated that before she could
complete her cure something else was wanting. This some-
thing she wrote upon a piece of paper, in German charac-
ters, folded it carefully, and put it into the boy's pocket. It
was not to be opened until he got home. Brought back to
the house, the zettel was at once examined. It advised an
immediate and thorough dusting of the lad's jacket with a
pliable hazel or birch switch, well laid on, so as to teach
him in future to respect old age and venerate a gray head.
Well, he is glad to say this was not administered, under
the circumstances, and when the stage came along the boy
was put aboard, with his injured hand tied up between two
cakes of fresh smearkase, and, most assuredly, it was far
more efficacious than the old crone's incantation. There
was one satisfaction about the whole matter, however. In
157 A Spanish coin equal to 6% cents. Prior to the Civil War fips, levies
(twelve and one-half cents), and Spanish quarters were in common cir-
culation. Prices of vegetables were usually given in fips and levies by
market people.
380 A Quaint Formula.
week off, and, upon that day, was converted into a pack of
fire-crackers.
However, there are hundreds of persons now living who
will bear testimony in favor of the mystic pow-wow as a
cure for burns.
The following is a translation of one of these forms. It
is taken from an Ephrata manuscript of comparatively
modern date, and is evidently a copy of a much older one :
Depart out, Burn, and not inward ;
Be you hot or cold, cease your burning.
God protect you, (Here give the name of patient)
Your blood and your flesh,
Your marrow and bones ;
Your veins, be they great or small,
Be preserved, in God's name,
From Brand, both cold and warm.
In the name of God the Father ! God the Son ! and of the Holy Ghost !
The last line is to be repeated three times. At the close
"Amen" is said. The sign of the cross is to be made over
the burn or injury at each mention of the deity. Under
the expression "cold brand," gangrene or mortification is
to be understood.
*sWf*5\'
B •"- »*"*jS "> - riSiiiiiSiffl-
CHAPTER XIX.
FRIEDSAM GOTTRECHT.
'/V bout ten years before the
^£\> death of Beissel, spiritual
manifestations made their
appearance within the Kloster
Community. Strange as it may
appear, these occurrences did not
originate within the cloisters of
the Solitary at Ephrata, but took
their beginning in the far-off valley
of Virginia. A few years later
similar manifestations took place
in the valley of the Codorus. During one of Beissel's
visits to the Bermudian and Antietam congregations, he
came into personal contact with one of these clairvoyants,153
as we would now call them. Thus the phenomena were
introduced into the Kloster, and naturally found a fertile
field among the celibates.
Many were the manifestations at Ephrata during the
decade prior to Beissel's death and during the following
years. The first and most important of these cases had
158 Catherine Hummer.
38i
382 The German Sectarians of Pennsylvania.
its origin in Virginia in 1761, with a dramatic denoument
at the Kloster. A full account of the story was printed
during the same year upon the Brotherhood press :
An Asked-for Relation, or the Appearance of a Disem-
bodied Spirit, ivritten down truly for the information of the
public, from the mouth of those who are interested, from
the beginning to the end.im
The chief interest in this spiritual manifestation centers
around Elizabeth Bohlerin, the wife of Christoph Bohler.
The opening scene was in the valley of Virginia, in Fred-
erick county, evidently on the North fork of the Shenan-
doah,— however, upon this point as to the exact location
the writer is not quite clear.
Elizabeth Bohlerin was the third wife of Christoph
Bohler, her name prior to her marriage was Elizabeth
Henrietha Wilhelmine von Honing, a person of noble
birth, who came to Ephrata some time in the year 1760.
Bohler's first wife, Catharina Esther, died at Ephrata, in
1 741, and left three children. The widower shortly after-
wards married the widow of Hans Michael Schiile,160 living
near Germantown, and went to Virginia, where three chil-
dren were born unto them. In the year 1757 the wife
sickened and returned to Ephrata for treatment, where she
died at the sister-house, March, 1758, leaving a number of
children by her first husband, beside three by Bohler.
After the latter entered into his third matromonial venture
he returned to Virginia with a part of his family, shortly
after which commenced a series of spiritual manifestations.
It was upon the night of Saturday, January 10, 1761,
that the first of these occurred, the spirit stating that as
Elizabeth was good to her step-children it would tell her
where to look for concealed money. This was found as
indicated by the spirit. The manifestations continued
almost nightly, two spirits appearing, claiming to be those
159 por fac-simile of title see chapter on Issues of the Kloster Press.
160 Hans Michael Schiile d. 1737.
A Weird Scene. 383
of Bohler's first and second wife. They ended by com-
manding the third wife to go to Ephrata, and at the
twelfth hour of the night she should go into the Saal,
when a reconciliation between the spirits of the departed
would take place as well as between the living children.
Careful directions were given by the spirits of both first
and second wife as to who should be present. A daughter
of each, members of the Sisterhood, were to act as their
living representatives.
The little party from Virginia — consisting of Christoph
Bolder, his wife and her stepson — arrived at Ephrata on the
first day of February. Preparations were at once made for the
spectral meeting. This was set for Tuesday, February 3d, to
commence at the eleventh hour of the night, corresponding
to four o'clock a.m., according to our division of the day.
It was a weird scene which presented itself in the great
Saal upon that frosty winter night, illuminated by twenty
flickering candles, throwing long and ghostly shadows
about the eastern end of the hall, leaving the latticed gal-
leries, ceiling and body of the hall in darkness, while the
white woolen habits and sharp pallid features of the seven-
teen celibates formed a strong contrast to the three Vir-
ginians in ordinary clothing. As the clock in the tower
struck eleven, Beissel stepped out from the inner sanctuary
and opened the ceremony. Only such persons were present
as had been designated by the spirits.
First the last chapter of St. James was read, then fol-
lowed the hymn Ach Gott und Herr. All present then
formed a circle and fell upon their knees, Beissel then in-
voked the spirits, during which time a strange emotion
took possession of Elizabeth Bohler, and she was seized
with great fear, so that her husband and stepson had to
support her. When she recovered it was found that her
kerchief was sprinkled with thirty drops of fresh blood, no
one being able to discover whence it came.
384 The German Sectarians of Pennsylvania.
The spirits failed to appear, but in a loud voice directed
that two daughters of Bolder, by the first and second
wife, members of the Sisterhood, should perform the act of
reconciliation instead of their mothers. So a circle was
formed, each person holding a lighted candle in one hand,
the two Roses of Saron in the center with hands clasped,
the third wife standing in front of them and repeating an
invocation as directed by the unseen spirit. Then followed
another prayer by Beissel, after which the spirits left satis-
fied and reconciled. A hymn was sung, at the end of which
the sharp tone of the convent bell was heard to ring out the
first hour of the new day.161
Thus ended this curious spiritual manifestation. No one
was ever after disturbed by the manes of either the first or
second wife of Bohler. One of the strangest parts of this
story is that at almost every appearance of these restless
spirits they revealed some store of hidden money. The
last was during the journey to Ephrata, where the hiding
place of quite a sum was indicated ; this was duly found
and handed over to the Sisterhood of Saron.
The other noteworthy case was that of Catherine Hum-
mer, daughter of a Dunker preacher, who is said to have
had visions. The first of these recorded happened upon
the night of October 3, 1762; a month later, November
12, 1762, it is stated that her spirit "was taken from this
visible creation, and out of her body up into invisible
eternity." This was repeated upon December 6th and 13th
of the same year.
Similar manifestations continued until the year 1765.
Accounts of the wonderful visions spread over the country
and brought large numbers of people to the house of the
seeress. It was during one of Beissel's visits to the congre-
gations west of the Susquehanna that Catherine Hummer
invited him and his celibate companions to visit her, an
161 6 A. M.
Inspiration and Ecstacy,
385
386 The German Sectarians of Pennsylvania.
invitation which was accepted. This resulted in a return
visit by the seeress and her sister to Ephrata. A full
account of these clairvoyant visions is given in the xxxii
chapter of the Chronico7i Ephratense ; in closing the diarist
says :
Thereupon it came to pass that two of them, namely, the
chief person, Catherine [Hummer] , and her sister Maria, paid
a visit to the Solitary [at Ephrata] at a time when there was
a sen-ice at the Altar, so that they were initiated into its mys-
tery, which produced great excitement in the whole settlement
as well as in the congregation, because the hope was enter-
tained that such respectable lasses would help to make up the
church of the 144,000 virgins of the Lamb, so that the new
world might the sooner become manifest. These matters at
last induced the Superintendent to write an edifying letter to
the Instrument, in which he, with his usual modesty, spoke in
a very Christian way of this movement, and laid before this
person certain signs by which to recognize whether the spirit
of Jesus Christ were its impelling force.165
The epistle, however, failed to have the effect intended,
as shortly afterward Catherine Hummer married, when,
according to the Chronicon, " the spirit retired into its
chambers again and the whole work stopped and fell into
decay, which is usually the case with all angelic visions
and revelations."
Toward the close of Beissel's earthly career, even several
years prior to his death, physical infirmities became manifest.
To add to his troubles he became more or less estranged
from both solitary orders. This was especially the case
with the sisterhood ; the breach with Prioress Maria even
proved irreconcilable. Some of the brethren accused him
of imbibing too freely of the wine cup, a charge which he
appears to have successfully disproved. An episode is men-
tioned in the Chronicon, where apparently he was under
16' Letter in full Chronicon Ephratense, chapter xxxiii.
Again an Orphan. 387
the influence of wine, and they put him under severe dis-
cipline ; but he went straight home from them, and com-
posed the hymn, Da einsicn hab gemeint, nun ware ich
genessen, which was soon after printed and distributed in
the settlement.
So keenly did Beissel feel this estrangement between
him and his fellow Solitary that shortly before his end he
said, " I am now again the same that I was when first ex-
posed to the world-spirit, namely an orphan."
However, it matters little what the frailties of Brother
Friedsain may have been, — he was but human, — it is well
to cast the mantle of charity over his shortcomings at this
late day, and bear in mind only his wonderful career as an
organizer and religious leader during the early days of our
provincial existence. We can but wonder when we stop
to ponder over the vast influence exercised by his person-
ality and teachings, not only over the minds of the humble
and uneducated, but over some who were far superior to
him in both learning and strength of character, prominent
examples of the latter being men like Peter Miller and
Conrad Weiser.
It has already been told, how from an ignorant journey-
man baker he became a power in the land among the spiritu-
ally stranded Germans in the Province, exercising by means
of his sermons, epistles, hymns, music and writings, an
influence second to no religious leader of his time, and
which in a confined sense still lingers in several counties
of Pennsylvania, New Jersey and Virginia among the Ger-
man Sabbatarian communities, all of which are an outcome
of the movement started in the humble cabin on the Mill
creek and expanded into the Mystic settlement on the Co-
calico, known in history as " Ephrata."
There are two accounts of Beissel's death. First, that
of the Chronicon written by Prior Jaebez his successor in
office. The other was recorded by the disgruntled Sang-
388 The German Sectarians of Pennsylvania.
meister (Bro. Ezekiel), who it appears could not overcome
his enmity for fancied grievances, even at the death of
Beissel, nor would he attend the funeral.
The actual death of Beissel was a somewhat sore dis-
appointment to a number of his most intimate followers
and supporters, who had the idea firmly impressed upon
their minds that the great Magus on the Cocalico would,
at the end of his earthly career, be spared the pains of a
bodily dissolution and be translated into the realms of bliss
just as Enoch and Elias of old.
Beissel himself appears to have lived in the firm persua-
sion of such an event. But, like his predecessor on the
Wissahickon, Magister Johannes Kelpius, he was destined
to make his exit in no wise different from an ordinary
mortal.
Conrad Beissel for some years previous to his end suffered
from a complication of diseases, chiefly a consumptive cough,
aggravated by constipation, eventually resulting in an ob-
struction of the bowels and internal mortification {kalter
Brand). At the beginning of July, 1768, his ailments
became so aggravated that he suffered great pain, and was
forced to exclaim that he was now " nailed to the cross,"
yet he refused to acknowledge any physical sickness, but
would fain say that his sufferings were mere "spiritual
throes preceding his new birth."
Notwithstanding his bodily infirmity Beissel attended to
his official business up to within eight days before his end,
when he officiated for the last time at a love-feast. Feeling
that his earthly career was drawing toward a close, he con-
secrated Prior Jaebez (Rev. Peter Miller), Brothers Phile-
mon (Johann Conrad Reissman) and Eleazer (Jacob Eicher),
to the priesthood from among whom his successor in office
should be selected. While thus suffering, word was sent
him, — it was just three days before his own death, — that
one of the oldest housemothers, Barbara Hofly, was breath-
Illness of Deissel. 389
ing her last and asked for a visit, even though he were not
able to speak with her, if only she might be permitted to
see him. The Chronicon says, " although he was at the
time already wrestling with death he took a brother along
and fulfilled her wish."
Again referring to the Chronicon, " At last, Wednesday,
the 6th day of July of the year 1768 came, when he laid
aside his mortal raiment." Upon that morning he rallied
and attended prayers at the Saal of the sisterhood, and
vainly sought a reconciliation with the Prioress Maria.
Returning to his cabin he had no impression of his hasten-
ing end within two hours of the final moment when his
spirit should take its flight.
As he was seen to go to and from the sister-house in the
morning, nobody, therefore, thought that his departure was
so near, nor could the powers of darkness prevail upon him
to lie down on a sick bed. Agrippa tells us that " mean-
while a constant watch was kept, for strange happenings
were expected, and that the powers of death would have a
fierce struggle with him, especially since he was an old
soldier, who was accustomed neither to call on men for
mercy, nor to yield to the powers of darkness."
When it became known that the final moment was ap-
proaching, the news quickly spread among solitary and
householders — all of the former who could enter crowded
into the little cabin to witness the final denouement. The
scene was a unique and picturesque one : outside the cabin
all was bright sunshine and life, with birds merrily chirp-
ing as they fluttered from twig to limb ; inside the little
cabin with its scant furnishings all was still as death. There
sat upon his wooden pallet the late ruler of the settlement,
gaunt and emaciated, his features drawn and eyes sunken,
his dress the ordinary linen habit of the celibates. Around
him were clustered the Brethren of Bethania in their strange
garb. Back of the men were ranged the sisters in their cowled
390 The German Sectarians of Pennsylvania.
habit, those of short stature utilizing a bench to stand on.
All was silence and expectation. If prayers were uttered
they were silent ones. The patient gradually became
weaker under the influence of the heat and the stifling
atmosphere of the small cabin ; at last he broke the silence
and asked the brethren to bless him and receive his memory
into their fellowship. Prior Jaebez then anointed him
with the holy oil, and as he spread the sacred chrism upon
his forehead he gave him his blessing with the laying on of
hands, after which all brethren present, in turn, gave the
dying mystic the kiss of peace to take along on his journey.
After this ceremony was over he was persuaded to lie
down on his pallet, resting his head upon the wooden pillow
block which had served him for so many years. While
lying upon his unyielding couch he was heard to exclaim :
Owehe! O zvehe ! Owunder! O wunder! (O woe! O woe!
O wonder ! O wonder !) With that his speech failed him, and
soon after his spirit winged its flight without any susceptible
motion of the body. The time according to our reckoning
was between one and two o'clock in the afternoon.
Thus died Conrad Beissel, the founder of the German Sab-
batarians in America. Agrippa tells us that during the
solemn scene just described, " nobody was seen to shed
tears, but all thanked God most fervently that after so long
a martyrdom he had delivered His servant from the body
of this death." There was, however, a single exception.
This was Brother Ezekiel, who as soon as he saw that
Beissel's end was near, fell upon his knees and prayed
fervently for the repose of the soul of the departed.
Immediately after the dissolution of Beissel, messengers
were sent out far and near to give notice of the death of
the Vorstcher. For this purpose slips were quickly written
by the sisters to be left by the messengers at the different
houses ; one of these notices is in the collection of the
writer and is here reproduced in fac-simile.
Burial of the Vorsteher. 391
Another duty of these messengers, or Einlader^ was to in-
vite the people to the funeral, which on account of the heat
of the weather was set for the afternoon of the 8th of Jul}-.
While the brethren prepared the body for burial, the
sisterhood assumed the vigil until the time for interment,
and five sisters constantly kept watch over the lifeless body
and recited prayers for the dead.
On the afternoon of Friday, July 8, 1768, funeral ser-
vices were held in the great Saal of the Brethren in which
Beissel had so often preached and presided. The chief ser-
mon was delivered by Prior Jaebez upon the text, Hebrews
xiii : 7 and 17.
Remember them which have the rule over you, who have
spoken unto you the word of God : whose faith follow, con-
sidering the end of their conversation.
Obey them that have the rule over you, and submit your-
selves : for they watch for your souls, as they that must give
account, that they may do it with joy, and not with grief : for
that is unprofitable for you.
After the sermon Prior Jaebez gave a brief biographical
sketch of the deceased, in which he stated that Beissel had
composed fully one thousand pieces of music and printed
441 hymns, in which, said the reverend speaker, one may
see his enlightened nature, as many of them are prophetic,
representing the near approach of the Sabbatic church and
the gathering together of the people of God.
Prior Jaebez was followed with addresses by Brothers
Philemon and Obed. Special hymns were also sung.
When the services in the Saal were over the coffin was
392 The German Sectarians of Pennsylvania.
carried to the new graveyard, followed by an immense
throng of people. Prior to being lowered into its final
resting place, the lid was again raised, so that according
to the Rosicrucian ritual the sun should once more shine
upon the body, after which it was closed and lowered into
its dark cell, there to repose until the trumpet of the angel
shall summon it to come forth and receive its final reward.
The flat tombstone covering the body bears the follow-
ing inscription :
Hier ruhet eine Ausge \ hurt der Liebe Gottes \ FRIED-
SAM | Ein Einsamery Nachvials \ aber geworden ein An |
jiihrer, An/seher Lehrer | der Einsamen u. Gemeine \
Christi in u. um Ephrata. \ Gebohrcn in Eberbach in | der
Pfaltz, genannt Conrad \ Beissel: Entschlief den 6 ten \
Julius A. O. ij68 seines | geistlichen Lebens 52 ; aber \ des
Natilrlichen 77 Jahr 4 \ Monat.
[Translation. — Here rests an offspring of the Love of
God, FRIEDSAM a Solitary, but later become a Leader,
Guardian, Teacher of the Solitary and of the Congregation
of Christ in and about Ephrata. Born at Eberbach in the
Palatinate, called Conrad Beissel : Fell asleep July 6th,
Anno 1768, aged according to his spiritual life 52, but ac-
cording to his natural one 77 years and 4 months].
The demise of the Vorsteher entailed considerable labor
upon the superstitious Germans within and without the
Kloster. Among the customs of the day to be attended to
was the notification of every hive of bees, not alone within
the Kloster grounds, but within a considerable limit out-
side ; it was believed that the bees would swarm if this
were neglected. Then again every barrel, keg or crock of
wine, vinegar, pickles, sauer-kraut and preserved fruits had
to be turned upon the shelf or skid to prevent them from
spoiling.162
162 This custom still prevails in Lancaster and other counties ; whenever
a death occurs in a house every jar of preserves and canned fruit must at
once be turned or all will spoil.
Spiritual Manifestations. 393
Upon the day of Beissel's funeral the usual customs, such
as sweeping the floor, pouring a bucket of water over the
door-sill and the chalking of three crosses upon the door-
jamb were strictly complied with. At the final closing of
Beissel's coffin the body was slightly turned on the right
side, being kept in place by a piece of sod ; this was done
so that when the body turned in the grave it would be
toward the right, thus ensuring absolute rest in the grave.
By a strange coincidence Sister Catharina Knodel died
upon the same day as the Vorsteher (July 6th) ; this sister
had but lately joined the Community. The death of this
sister and that of Barbara Hofly, gave rise to the firm belief
among the Solitary that this was so ordained, that their
spirits might accompany, attend and minister to that of
the Vorsteher in its flight to eternity when it cast aside
its mortal raiment.
Beissel during his life frequently said that he would
return to the Community in spirit after his departure from
this world. This was firmly believed in by all of the in-
mates as well as the superstitiously inclined settlers of the
Conestoga valley. In this they were not disappointed, as
the spiritual manifestations began two days after his burial,
when he appeared to Brother Luther and his sister Catharina
in their respective chambers. Upon the night of June 28th
he appeared to Ezekiel, to whom the spirit evidently gave
an earnest admonition. Later on his appearance before dif-
ferent members of the Kloster became of nightly occurrence.
He even appeared in spirit to Jephune while living at Ger-
mantown. Further, Sangmeister gives numerous other in-
stances of spiritual manifestations in which that of Beissel
forms the chief figure.
As to Beissel's career in the Province, it is a part of the
history of the German feature of our great State. With all of
his many failings and shortcomings, we cannot but say that
the Ephrata movement exerted a benign influence during
394 77/ German Sectarians of Pennsylvania.
the early days of Pennsylvania's history, in times when
there was yet a lack of regular German clergymen. How
his doctrine of the Sabbath spread over the eastern part of
the Province and into adjoining colonies has been fully
shown in these pages.
The Sabbatarian movement on the Conestoga and that
of the Germantown Dunkers on the Wissahickon certainly
proved a bulwark against the Quaker rationalism during
one of the darkest periods of religious apathy in the Ger-
man portions of Penn's Province. Both of these move-
ments arose just at the crucial period when the German
settlers, especially the growing generation, were threatened
to be engulfed with the rationalism of the Quaker or a
total lapse into unbelief, owing to the absence of any regular
accredited ministers from the Fatherland who could instruct
the youth in the faith of their fathers, and gather the elders
once again within the folds which owed fealty to either the
Augsburg or Heidelberg Confession.
A peculiar feature of Beissel's character was that at some
time or another, he had differences with almost every per-
son with whom he came into close contact — differences
which were often marked with acrimonious discussion upon
both sides. Prominent among the persons outside of the
Community, with whom he had differences, were : Conrad
Matthai, Peter Becker, Christoph Sauer and Conrad Weiser.
To Beissel's credit, however, who always signed himself
Friedsam, or a lover of peace, it must be said that no matter
how bitter the quarrel, or serious the estrangement, he ap-
pears to have been ever ready to extend the olive branch,
when there was any sign of its acceptance.
Accounts of his reconciliation with all of the above-
named parties are to be found in various records. The
differences with old father Matthai were evidently but
slight and easily healed. The circumstances surrounding
this interesting meeting are as follows : Early in the sum-
Bcissr/ and Matthai. 395
mer of 1747, William Jung, who was the Philadelphia
representative of the Ephrata Community, requested that a
general love-feast be held at his house in the city. This
was announced to be held on June 2, 1747. For this pur-
pose Beissel went to the city with twelve solitary brethren
and sisters. The whole distance from Ephrata to Philadel-
phia, by way of Germantown, was covered on foot. The
sufferings of the- sisters during this journey were almost
indescribable, as Beissel refused to permit them to drink
any water on the way, merely because William Jung had
written him to take care that the sisters did not suffer any
injury from drinking too much water on the journey. This
William Jung appears to have had a strange influence over
Beissel, with the chief object in view of enriching himself
at the expense of the celibates. The love-feast and break-
ing of bread was a large and successful affair, but at the close
it was found that Jung had kept it at the cost of the Com-
munity, for not only had all of the flour, butter and what
else belonged to it been sent from the settlement, but all
the necessary tinware, window-curtains, tables, etc., were
also bought on account of the Community, and amounted
to a large sum of money, since the tables, according to the
Chronicon, alone cost ten pounds sterling.
It was upon his return to Ephrata, after this love-feast,
that Beissel made the detour to visit old Conrad Matthai,
who was then living upon the high table land overlooking
the Wissahickon and known as the "Ridge." The Chroni-
con tells us that when "Beissel and Matthai embraced each
other, a difference which had existed between their spirits
was removed. They had formerly been good friends ; but
after Beissel had permitted himself to be instrumental in
this new awakening in Conestoga, a separation of their
spirits took place, which was healed again by this visit,
as just mentioned."
The estrangement with Elder Peter Becker was a far
396 The German Sectarians of Pennsylvania.
more serious one, it also dated from the time when Beissel
assumed leadership in the Conestoga valley and formulated
the doctrine of keeping the seventh day holy. This act
of Beissel, in 1728, brought on a separation between the
two leaders which lasted until some years prior to the death
of Elder Becker. It was some time during the year 1754
that Beissel, learning of the physical infirmities of the
Elder, wrote a theosophical epistle to his former master
and associate. It was dated the 12th of the 2d mo., 1755,
and is headed with the salutation, " I salute and kiss you in
the love of Jesus, and in the blood of the New Covenant."
The letter,153 which is not a long one, teems with true
love, pity and friendship. In bringing it to a close, Beissel
writes :
As presumably your course in this tumultuous world is soon
finished, so I thank my God from my whole heart, who has
showered upon us so many blessings, that I can once again
write a letter to you. — Should it prove the final one, and that
we should never meet again, and that it is ordained that I
should be the remaining one, — I wish you a blessed voyage, so
that in the beyond you may reap a joyful harvest, before the
day of the revelation and manifestation of God, for your great
troubles and sorrows here upon earth.
I again salute and kiss you heartily in the spirit of the purest
love of Jesus, to which and the holy Pleura 1M I so truly recom-
mend you. For in the same we are both sanctified by his blood
shed upon the cross.
His spirit in which the right life and the picture of immor-
tality is again portrayed, may it reign in you and all of us in
spirit always and in eternity. Amen.
He signs himself Friedsam, "a nonenity upon this earth."
It is not known what the reply was. That it was one in
163 Letter in Beissel's so-called letter-book, folios 126-129, in possession
of the writer.
164 Wunden-Hbhle, the wound in the side of Christ.
Peter Becker. 397
the same spirit is shown by the fact that during the same
year Beissel visited the old elder, the former master and
associate of Conrad Beissel. At this meeting old differ-
ences were adjusted and the reconciliation of the two great
religious leaders of the German Baptist movement in
America was complete.
Some time after this visit, Beissel, under date of the 20th
of the 3rd month, 1756, sent from Ephrata another theo-
sophical epistle addressed to Elder Becker, with the followT-
ing salutation :
" In suffering patient — in loving innocent — in misery
consumed — confirms the soul in God."
A short introduction was prefixed to this epistle ; a frag-
ment of this was lately translated and published as a vindi-
cation of Peter Becker in the writing of Beissel himself
Now, as a matter of fact, there is not a single word of
apology by Beissel in either the introduction or the epistle
itself ; nor was it intended to be any letter of vindication
of anyone. If anything, it is a justification of Beissel's
course, wherein he sets forth at length his position and
teachings. In the published account of Becker's vindica-
tion ! when the soi-disant chronicler comes to the crucial
part, he stops short and says : " here this letter is cut short
by the removal of a leaf of the book," — removed by whom
he fails to say. Now, as a matter of fact, there are just ten
closely written pages which have either been suppressed or
are missing to the copy quoted. Fortunately, in the inter-
est of historical accuracy and truth, the complete epistle is
in the collection of the writer.
The curious signature to this epistle reads : " Conrad
Beissel, one who possesses O upon this earth."
From the Chronicon it appears that at least another visit
was made by Beissel to the old patriarch shortly before his
death. He was then living with his married daughter,
Mary Harley, upon their farm in the Skippack valley. The
398 The German Sectarians of Pennsylvania.
record states that at this visit Beissel said to Becker : " what
a pity it is that there were no wise men among you when
the awakening in Conestoga commenced ; how we could
now live under your shelter ! " Whereupon the dying elder
wept.105
Peter Becker died March 19, 1758, and was buried in
the old graveyard near by ; a simple sandstone boulder
marked his last resting place ; it bore the legend in rough
characters, ANO 1758 P. B.
We now come to the case of Beissel vs. Sauer. How the
estrangement of these two leaders began has already been
fully told in our chapter on the Weyrauchs Hugel. That
Christopher Sauer had a further grievance against the
Magus on the Cocalico, on account of the desertion of his
wife, whether well founded or not, and her subsequent
entry into the Kloster, is not to be denied, all of which has
been fully told in our first volume.
In Beissel's so-called letter-book, in the possession of the
writer, there are copies of three letters written to the elder
Sauer — the two earliest are not dated, but as they make
mention of Sauer's wife, Maria Christiana, who then had
rejoined her spouse, they were written prior to December,
1752, when she died. These letters give us no insight
into the domestic concerns of either of the parties, but
are full of references to the sinful Adam and celestial and
terrestrial magia, etc. In conclusion Beissel writes: The
love of God is like unto an ocean, which no one can
exhaust. Be you, therefore, together with the dear sister
Maria Christiana, again kissed and beloved. I am and
remain, who I am, etc., Friedsam, a stranger and pilgrim
upon this world."
The third letter, one of somewhat different import, is
dated Ephrata, 5th of the 4th month, 1755. In it Beissel
regrets that any differences should arise between them, and
Chronicon Ephratense translation, p. 28.
Reconciliation. 399
refers to some matter in which Simeon Konig appears as
principal. Beissel also regrets that Sauer's condition will
not permit another visit to Ephrata, and states that he will
come to him at the first opportunity. From this it is
inferred that visits between these two leaders were not
infrequent at that time. Christopher Sauer passed from
time into eternity September 25, 1758, in the 64th year of
his age.
Of Beissel's differences and reconciliation with Conrad
Weiser we have already spoken in a previous chapter.
Thus it will be seen that no matter how great the enmity,
Conrad Beissel earnestly sought to maintain his Kloster
name as Friedsam, a lover of peace.
The so-called letter-book of Conrad Beissel, quoted in
our text, and upon which a late writer has laid considerable
stress, and with a great flourish informs us that " when it
is published the world will know what is now unknown,
and what is now falsely accepted, with reference to this
strange mystic spirit of the colonial wilds of Pennsylvania."
Now, as a matter of fact, the book is simply a collection of
theosophical epistles, sent by Beissel to the persons named
during the years 1755 and 1756. To these were added a
number of like effusions, which are not included in the
published volume. By referring to the appended list it
would appear that it took Beissel fully a month to com-
pose one of these theosophical letters. Then, again, if the
above enthusiastic writer could but read the German script
of his "priceless treasure, obtained in so miraculous a man-
ner," he would soon become aware of the fact that not a
single word of historical information is to be found in the
whole collection of theosophical speculations.
To students of Ephrata history these epistles are not
unknown,166 as several copies were made at Ephrata and
166 Vide Seidensticker.
400 The German Sectarians of Pennsylvania.
Antietam, a complete one being in the possession of the
writer. The contents are as follows :
Brother Ludovici, Ephrata, 20-imo., 1755.
Peter Becker, Ephrata, i2-2mo., 1755.
Unknown, Ephrata, i^mo., 1755.
Christopher Sauer, Ephrata, 5-4mo., 1755.
Peter Beussel, Ephrata, 24-5010., 1755.
Jacob Mohr, Sen., Amwell, Ephrata, i2-8mo., 1755.
Brother Ludovici, Ephrata, 12-91110., 1755.
Brother Lndovici, Ephrata, 22-nmo., 1755.
Heinrich Lohman, Ephrata, 9-2010., 1756.
Peter Becker, Ephrata, 20-3010., 1756.
Brother Ludovici, Ephrata, 7-5010., 1756.
Johannes Miiller, Ephrata, 17-5010., 1756.
Scattered among the above are the following epistles, all
undated except where noted :
Unaddressed, Ephrata, n-5mo., 1751.
Christopher Sauer, no date (but written prior to December,
1752).
Daoiel, an English schoolmaster in Lancaster.
A friend in Heidelberg.
Baker Prior in Heidelberg.
Brother Agabus.
Wilhelmus Jung in Philadelphia, five epistles.
Conrad Matthai (written prior to 1748).
Brother Gewiss {sic) in Manheim.
Brother Gewiss, by Prioress Maria.
George Hoeooiog in Guntesblumm m (written about 1760).
Heurich Funk.
Gerhard Zinn.
To a greatly beloved but unknown friend and brother.
Christiao Silberborg (two epistles).
Jacob Kiromel.
Heinrich Lohman.
Unknown (one).
167 A brother of Elizabeth Henrietha Wilhelmine von Honing before
mentioned.
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CHAPTER XX.
PRIOR JAEBEZ.
&'
Jaebez' Cabin.
pon the evening of April
8th, of the year of grace
1768, a number of Phila-
delphia's prominent citizens
mio-ht have been seen wendinsj
their way on Chestnut street
westward from Front street.
They came singly and in pairs,
a few in chairs and others
again on foot preceded by a
servant carrying a lighted lan-
tern. Their objective point was the State House.
A large bracket lantern, with four lighted candles upon
each side of the door, gave notice that the coming of per-
sons of quality was expected. As these citizens entered
the door they passed through the east chamber, now known
as Independence Hall, and at the southeast corner entered
into a smaller building, which then adjoined the main
structure eastward. This wing, if it may be so called,
consisted of a single room of fair proportions, and was the
library of the Assembly,163 or " Assembly's Library." This
168 Evidences of this building are still to be seen upon the east wall of
the State House.
401
4o2 The German Sectarians of Pennsylvania.
room was the most elegant in the building, the ceiling was
of ornamental stucco, as were also the carved chimney-
places. Around the room were glass cases filled with tomes
of English law, as well as books of history and poetry.
Upon one of the mantelpieces was a fine bust of Thomas
Penn, a present to the Assembly by Lady Juliana Penn.169
In the center of the room was a long table covered with
green cloth, upon which stood several silver candlesticks.
Around the table were ranged a number of high-backed
chairs, which the above-mentioned citizens proceeded to
occupy as they entered the room.
As the great bell in the tower struck eight, those present
were called to order by one of their number. The roll was
then called, when it was found that the following persons
were present :
George Roberts, President,
David Evans, John Morris, Dr. Morgan,
Joseph Paschall, Samuel Powel, Richard Wells,
Charles Thomson, Owen Biddle, Thomas Mifflin.
This gathering was neither more nor less than a regular
stated meeting of " The American Society held at Phila-
delphia for Promoting Useful Knowledge," one of the old-
est and most exclusive scientific societies in America,170 gov-
erned by rules similar to the Royal Society of England.
Upon the April night in question, George Roberts, Esq.,
presided. Being election night the roll of proposed can-
didates was called, and the sponsors of each were asked
what the candidate had done in the way of promoting use-
ful knowledge that would entitle him to membership in the
organization.
Among the names called was Rev. Peter Miller of Eph-
rata. It is said that Charles Thomson was his sponsor,
169 Pennsylvania Magazine, vol. xxiii, p. 418.
no ^ year later a union was perfected with the American Philosophical
Society, the united body taking a part of the title of each organization.
Elected a Philosopher. 403
seconded by Dr. John Morgan and Owen Biddle. The
former set forth in a masterly manner the claims, learning
and virtues of the humble Ephrata recluse, who had not
the faintest idea of the great honor about to be bestowed
upon him. When the final ballot was taken it was found
that our German mystic was elected without a dissenting
vote.171
That Peter Miller accepted membership in the American
Society is shown by the following minutes ; the paper which
was read is unfortunately missing :
At a meeting of the Society, September 9, 1768, Charles
Thomson read to the company two letters : one from William
Henry, of Lancaster, giving an account of the manner of cul-
tivating the sunflower and preparing an oil from their seed
which may be applied to most of the purposes for which olive
oil is used ; the other from Peter Miller, of Ephrata, contain-
ing some observations upon the fly which is so destructive to
the grain of this and the neighboring provinces, ending with
some experiments he had made for raising of peas and lentils.
Peter Miller also informs the company that he has an auger of
a new construction for boring into the earth, which he will
present to them, and they agree to accept the same. Charles
Thomson is desired to return him their thanks.
The implement referred to was a screw auger, the inven-
tion of which is usually claimed for a mechanic in the
Chester valley about the year 1774-76. The above minute
shows to whom is due the priority for this useful invention.
171 Following is the list of members chosen at that time :
RESIDENT MEMBERS :
Abel James, Francis Hopkinson, Thomas Fisher,
Rev. Jacob Duche, Michael Hillegas, Lewis Nicola,
Dr. Charles Moore, Stephen Watts, George Morgan,
John Foxcroft, William White (afterwards Bishop of Penna.).
CORRESPONDING MEMBERS :
Edward Antill, Benjamin Jacobs, John Okely,
Peter Miller, James Webb, James Wright.
Humphrey Marshall, Frederick Post,
404 The German Sectarians of Pennsylvania.
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«>/ jMJ-<> til- ftliJt* tcrrc4>-«s txd *neu«v« *a-*J CoveL i^hmmi OjUA-
tJaM oLtch. dteJtJfa-rtitS 0Um*Tulh~MX-J, *v+i -ifc*^t Vvr farrunaM^
Latin Letter by Peter Miller to Hon. Edward Shippen.
Original in collection of L. B. Walker, Esq.
Jurisprudence and Theology. 405
After the union of the two learned societies of Phila-
delphia, Prior Jaebez became a full member of the united
organization, whose roll of membership includes many of
America's brainiest and greatest men.172
The early history of John Peter Miller, his arrival in this
country, ordination, ministerial acts and entry into the
Ephrata Community have all been fully recounted in our
former volume.173
In addition to the study of theology in Europe, the
young student took a course in jurisprudence, and when
he came to Pennsylvania brought with him quite a num-
ber of books of legal lore. These tomes, together with a
few theological and scientific works, escaped the general
auto-da-fe held at the house of Godfrey Fiedler,174 and when
Frater Enoch (Conrad Weiser) was elevated to the justice-
ship they stood in good stead, as Prior Jaebez was his
mentor and schooled him in the intricacies of the law, at
least as it was taught in the Fatherland. Several cases
are upon record where Jaebez the Ephrata recluse success-
fully argued his case in open court, not the least important
of which was the case when the title of the Kloster was
brought into question by Samuel Eckerlin.
As to the actual title of the Kloster land, we have already
recited the patents to Meyle and Eckerlin, yet back of this
was a prior title direct from the Penns. This is mentioned
in a letter from Peter Miller to Lady Juliana Penn :
To the Honorable Lady Julianna Penn : Grace and peace
from God the Father and his Son Jesus Christ through the
influence of the Holy Ghost.
Both the extract of your Ladyship's letter to the Rev. Mr.
172 Some fifteen years ago the writer was told that Peter Miller's patent
of membership was still in existence. A careful and persistent search,
however, failed to find any trace of the parchment.
173 German Sectarians, vol. i, p. 228 et seq.
171 Cf. vol. i, p. 244.
406 The German Sectarians of Pennsylvania.
B.,1'5 and also the letter to the Sisters, were faithfully trans-
mitted by the said gentleman. That your Ladyship hath
honored the Sisters with your handwriting, convinced me that
you are a patroness of that life which is so much against the
modern taste ; and herein the idea I have of your Ladyship's
merits hath farther confirmed me.
The Sisters are a venerable society, founded forty years ago,
and have ever since not only been an honor to your sex, but
also an ornament to this province, and as I have the honor to
be their President it was incumbent on me to answer in their
name.
Your Ladyship was well informed that they are enemies to
all superfluities ; and I may further say, that they are very
scrupulous even in things necessary to support this life. I
will not mention here what moved them to this rigorous life,
neither what cause they had to consecrate themselves to per-
petual virginity, for your Ladyship is better acquainted with
this way than to stand in need of any human information. It
is now near half a century elapsed, since in your province the
powers of eternity exerted themselves with such a vehemency,
that the foundations of all denominations began to shake ; also
that every one thought the Kingdom of God was nigh at
hand. At that time amongst others have enlisted under the
banners of Christ many young persons of both sexes, which
after they by water baptism had publicly quitted all claims to
their natural prerogatives, settled here and there as hermits,
in the great wilderness of Conestogues, after the manner of
the fathers of the third and following centuries ; and it was
then a common thing to see persons of your sex to follow in
those deserts the strictest discipline. About the year 1734 the
town of Ephrata was founded as a rendezvous for all solitary
persons which have dedicated themselves to perpetual vir-
ginity, and have hitherto lived scattered in the wilderness ; in
which town one corner was allotted to the Sisters, and accord-
ingly two deputies were sent to the Hon. T. P.,176 your worthy
175 Rev. Thomas Barton, of Lancaster.
176 Governor Thomas Penn.
Letter to Lady Juliana Penn. 407
consort, to Philadelphia, to ask permission to layout said town on
a barren piece of his land. ( For they have been there scrupulous
to take out patent), which he not only granted, but also prom-
ised his protection, although they were afterwards compelled
by necessity to take a patent.
This is the origin of a small republic, which sprung up in
the heart of North America, and whose fame in a short time
penetrated not only through the British provinces, but also
through all Protestant kingdoms of Europe. It arose from
the dust with increditable celerity, and such strict discipline,
that never a potentate had soldiers which understood their cor-
poral maneuvers better than those members understood their
spiritual one ; for besides their hard labor, they maintained
fasting and watching in such a degree that they justly might
be put in the scale with the said fathers in the wilderness ; for
which cause not only all the governors of this and sundry of
the adjacent provinces, but also many other gentlemen, had
the curiosity to see the new Commonwealth.
It is remarkable that after it came to its meridian it began
to decline, which was occasioned by deaths and desertion,
partly by intestine broils ; a proof that no church whatever
can here be of perpetual lustre. Should I enumerate to j'our
Ladyship all the battles, skirmishes and temptations we had
during that long course, it would swell up this letter to a large
volume, for we had against us not only the powers and prin-
ciples of darkness, but also all carnal men, with whom did
sympathize our own flesh. Six years ago departed this life
our worthy President, who hath founded the order, and then
the generality did conceive new hope, that our fatal period was
nigh at hand ; but the hand of God did strengthen us that we
closed our ranks anew, and by his gracious interposition the
expectation of our adversaries is again frustrated. The num-
ber of Sisters at present is twenty-six.
I am persuaded that manjr of the British dominions have
favored our institution, being well adapted to raise the spirit
of ancient Christianity, and I humbly think that j^our Lady-
ship is among that number. I have the assurance that none
of them shall fall short of their expectation ; since for the
408 The German Sectarians of Pennsylvania.
sake of the honor of God, and the common edification, this
institution is erected. Not by any man's self will, but imme-
diately by the hand of God, although he employed proper
means to do it.
Perhaps I have ventured too much upon your Ladyship's
patience, and will therefore conclude with humble supplica-
tions to the throne of Grace, that God would take the whole
Honorable family, and particularly your worthy consort and
your Ladyship's person, under his peculiar protection, and
save them from all evil, in which I subscribe myself your
Ladyship's obedient servant, P[eter] M[ille;r.]
P. S.— When I did communicate this letter to the Sisters,
their two matrons, together with the whole society, desires me
to send their humble respects to their patrons.
Prior Jaebez was a valued correspondent and friend of
the Penn family, and on several occasions both the Proprie-
tors, as well as Lady Juliana Penn, daughter of the Earl
of Pomfret and wife of Hon. Thomas Penn, visited him at
the Kloster.
The following letter from Lady Penn has been preserved :
Septr. 29th, 1774.
Sir,
Your very respectable character would make me ashamed to
address you with words merely of form. I hope therefore you
will not suspect me of using any such, when I assure you I
received the favour of your letter with great pleasure. And
permit me, sir, to join the thanks I owe to those worthy women,
the holy sisters at Ephrata, with those I now present to you, for
the good opinion you, and they, are pleased to have of me.
I claim only that of respecting merit, where I find it ; and of
wishing an increase in the world, of that piety to the Almighty,
and peace to our fellow-creatures, that I am convinced is in your
hearts : and, therefore, do me the justice to believe, you have my
wishes of prosperity here, and happiness hereafter.
I did not receive the precious stone, you were so good to
send me, till yesterday. I am most extremely obliged to you
Donation to Library. 409
for it. It deserves to be particularly distinguished ou its own,
;is well as the giver's account. I shall keep it with a grateful
remembrance of my obligations to you.
Mr. Penn, as well as myself, were much obliged to you for
remarking to us, that the paper you wrote on, was the manu-
facture of Ephrata : It had, on that account, great merit to
us ; and he has desired our friend, Mr. Barton, to send him
some specimens of the occupation of some of your society. He
bids me say, that he rejoices to hear of your and their welfare.
It is I that should beg pardon for interrupting your quiet,
and profitable moments, by an intercourse so little beneficial
as mine ; but trust your benevolence will indulge this satisfac-
tion to one who wishes to assure, sir, that she is, with sincere
regard, your obliged and faithful well-wisher,
Juliana Penn.
When the Juliana Library Company was organized at
Lancaster in 1759, Prior Jaebez made quite a donation of
books, among which were many of value and interest. Ten
years later, shortly after the death of Beissel and his own
elevation as chief ruler of the Community, he made a
further donation to the library, among which were the fol-
lowing folios :
68. Corpus Juris Civilis, Quo Jus Universum Justinianum
comprehenditum. Cum Notis repititae quintum Praelectionis
Dionysii Gothofredii.
69. Codicis Justiniani D. N. Sacratissimi Principis P. P.
Augusti Repititae Praelectionis Liber 12. Notis &c.
70. Ludovici Cselii Rhodigini Lectionum Antiquarum etc.
71. Johannis Wallis S. T. D. &c. Opera Mathematica.
72. Commentaries on the Four Evangelists by Benedictus
Aritius (Latin).
(All given by Rev. Peter Miller of Ephrata.)
This list is taken from the original MSS. catalogue in
the collection of the Pennsylvania Historical Society.177
177 Miscellaneous Papers, 1724-1772, Lancaster county.
410 The German Sectarians of Pennsylvania.
That the intercourse between the Penn family and the
Ephrata Community was an intimate one and that the in-
stitution on the Cocalico was held in high esteem by the
Proprietors is further instanced by the fact that Governor
Penn and retinue frequently visited their meetings. He
was so much pleased with their doctrines that he sent for
Peter Miller and several brethren and informed them that
he had made a grant to the Society of five thousand acres
of land on the Cocalico creek which he had called the
Seventh-Day Baptist Manor.178 This grant was declined
with thanks " because it was against their religious princi-
ples to be possessed of such a large portion of worldly
estate."
This is probably the only instance of its kind upon
record. The Hon. J. K. Chandler, in his oration before
the Historical Society upon the occasion of the presenta-
tion of the Ephrata press, alluding to the above incident,
said, —
"Their lofty independence, which was exhibited in the
form of Christian humility, led them to avoid accessions
by gift that involved the risk of pride of possessions."
There are traditions that Jaebez, after his baptism by
Beissel and entry into the Kloster, ministered occasionally
to the Reformed congregations in the vicinity, which ap-
pears to be confirmed by the ministerial roster of Bethany
church. It is undoubtedly true that he at times minis-
tered to those of his old faith, but that this was not done
regularly and against his convictions is shown by a letter
to Peter Lehman, August 26, 1788,179 wherein he gives a
short sketch of his life :
" Shortly after my baptism, Beissel urged me to again
take service in the Mother Church, with the remembrance
178 Seventh-Day Baptist Magazine, August, 1822. Sabbath Recorder,
April 16, 1846. Fahnestock MSS.
179 Letter in possession of the writer.
Rights and Privileges. 411
that now by baptism I had received the power lacking for
the office."
" True it is," continues Jaebez, " that many of the Re-
formed still clung to me. Neither was I entirely divorced
from this contagion. But God, who at all times has so
truly cared for me, put it into my mind to tell the Vorsteher
that I would never permit myself to be again used as a
teacher, which for me proved a great blessing, as after I
had left the sacerdotal chair at Tulpehocken, the others
who sat upon it were miserably cast out.180
While upon the subject of the title of the Kloster ground^
it will be well to notice some of the litigation in reference
to it, and in which prior Jaebez was a leading actor. This
commenced some years before the death of Beissel and con-
tinued until the so-called tripartite deed in 1770.
Early in the present century, incident to the incorpora-
tion of the new Society, a paper was published by the re-
maining celibates who opposed the scheme, entitled :
A TRUE STATEMENT OK MATTERS IN FACT CONCERNING OUR
RIGHTS AND PRIVILEGES OF EPHRATA.
In the year 1737, John Miley took out a Patent for a Tract
of Land containing 180 Acres.
And in the year 1739 he sold the same Tract of 180 acres to
Samuel Eckerling, Jacob Gass, Israel Eckerling & Emanuel
Eckerling for 27 pounds, 18 shillings.
But in the jrear 1762, when Samuel Eckerling & his Brethren
were absent, he, the same said John Miley, went and sold 80
acres thereof to one (called here) Father Friedsam (but other-
wise Conrad Beissel) for the sum of 27 pounds. And thus
conveyed the said 80 acres Tract (whereon Ephrata is built) a
second time, without a reconveyance.181
180 Michael Wohlfarth, Emanuel Eckerlin and Conrad Weiser are
evidently here alluded to. Cf. vol. i, p. 248.
181 This agreement, or indenture, dated September 7, 1762, was made
between John Maiyle, or Maybe, of the town of Ephrata, widower, of the
412 The German Sectarians of Pennsylvania.
There were now of course 2 Deeds or Titles heref or Ephrata,
by One person's twice selling the same Tract.
But in the year 1764, when Samuel Eckerling appeared in
Ephrata, Matters were brought before the Assembly in Phila-
delphia, and in the year 1765, both parties, viz., Peter Miller
& Samuel Eckering appeared there ; but since 3 out of 5 of
the first Purchasers, had at that time been dead, and Peter
Miller, who having had his Name eradicated out of the above
mentioned Deed ! It thus appeared of course, that the surviv-
ing Persons, in whom the Right for the above Tract in Fee
was lodged ; the Committee of the said Assembly therefore,
after having examined the Matter as above mentioned found,
that they could do nothing in favor of Peter Miller & his Party,
both parties were consequently dismissed ; and Samuel Ecker-
ling was admonished, to settle the Matter in a Christian like
manner.
Which he, as a pious & Just man, allways was willing to do,
and of course he actually did by the Performance of his benevo-
first part, " and the Religious body of people of both sexes now residing
in said town, of the second part," containing the following members, viz. :
1. Brother Amos (John Mylin), 1. Mother Maria,
2. Brother Jaebez, 2. Sister Eugenia,
3. Brother Eleazer, 3. Sister Kathura,
4. Brother Shontz, 4. Sister Anastatia,
5. Brother Shalia, 5. Sister Ruclina,
6. Brother Agabus, 6. Sister Europina,
7. Brother Philemon, 7. Sister Basilla,
8. Brother Jonathan, 8. Sister Athanasia,
9. Brother Jemini, 9. Sister Constantia,
10. Brother Gideon, 10. Sister Sophia,
n. Brother Nathaniel, 11. Sister Catharina,
12. Brother Kenan, 12. Sister Sarah,
13. Brother Rupinus, 13. Sister Jael,
14. Brother Salina, 14. Sister Iphigenia,
15. Brother Javado, 15. Sister Rachel,
16. Brother Lamech, 16. Sister Hannah,
17. Brother Obed, 17. Sister Zenobia,
18. Brother Macariners. 18. Sister Melania,
19. Sister Zernia,
20. Sister Blandina,
21. Sister Eufasia.
The Title to Ephrata. 413
lent Grant & Privileges [by the so-called tripartite deed] in the
year 1770. Wherein that said Tract of Ephrata, was conveyed
unto 5 Persons of both parties,18' and their heirs in Trust, in a
182 This tripartite was made February 3, 1770, between Samuel Ecker-
line, M.D., of Ephrata, of the first part, and Henry Sangmaster, John
Adam Kelp, Isaac Sensemer, John Martin and Christian Ecstein, of Eph-
rata, trustees, of the second part, and
1. Hans Miley, 7. Elizabeth Eckstein,
2. Jacob Meyer, 8. Catharine Hageman,
3. Henry Hocker, 9. Catharine Gartner,
4. Ludwig Hocker, 10. Christiana Funk,
5. John Kypal, 11. Barbara Bremin,
6. Jacob Eicker, 12. Elizabeth Hoefly,
7. Christian Luther, 13. Anna Thuney,
8. Martin Funk, 14. Susanna Stetler,
9. Samuel Funk, 15. Mary Hocker,
10. Peter Miller, 16. Mary Graff,
11. Jacob Funk, 17. Christiana Pessley,
12. George Miller, 18. Anna Pessley,
13. Christian Rep, 19. Mary Miller,
14. Marcus Graff, 20. Catharina Henry,
15. Martin Kroll, Catharina Fuess,
16. John Kelp, of Ephrata, yeomen, Salome Guth,
and 1. Mary Eicker, Rosina Guth,
2. Barbara Meyer, Anna Mary Harvey,
3. Mary Landerf, Catharina Kelp,
4. Hannah Lichten, Anna Mary Martin,
5. Veronica Funk, Christiana Luther,
6. Elizabeth Merck, Barbara Landis, of Ephrata,
spinsters, of the third part, for all that tract of land called Ephrata, eighty
acres, together with mills and cottages, to the five parties (trustees) in
trust, who were all members of the Christian Society of Ephrata.
There was an allotment of one-quarter of an acre to each person for
"garden purposes." The fruit to be divided; grass and produce of
orchards and meadows, profits of paper-mill, etc. , were to be expended
in paying taxes, and all the profits arising from sales of produce to go into
the common stock or fund to be expended for the aid and relief of such
male and female members as became sick, aged or infirm.
If any of the members desired to marry they could occupy a cabin or
cottage by themselves for the space of two years and no longer. When
they left the society they were compelled to sign a release of all their
interests in the estate to the trustees, and if they required it they were,
upon leaving the society, allowed to receive five pounds each from the
common fund.
414 The German Sectarians 0/ Pennsylvania.
tripartite Deed ; and whereby the Inhabitants of both parties
in Ephrata, obtained their Rights & Privileges as parttakers of
his Grant, without distinction or restriction, as long as they
live & reside on the said Premisses ; except what propperly
concerned the Cloister (but now extinct) he in so far restricted,
that if any Person of either of the Sexes, should enter into
Matrimony, after being dedicated to a Single life here, should
have to reside here but 2 years afterwards, &c. But like our
Constitution, he in ever}- other respects, maintains a free tol-
leration of conscience : But our Granter did not stop here by
only Granting his Privileges for those actually were at that
time residing at Ephrata, but by his ample view, an association
or increase of Inhabitants was likewise allowed by him, as will
fully appear in his Grant.
Matters were thus settled for Ephrata and both parties
thereby secured in their possession, to enjoy the Grant &
Privileges given.
A disturbance, however, took place in the course of years
afterwards by a certain Brother in the Cloister of Ussurp-
ing nature, but was happily settled in the year 1798.
In the above statement reference is made that in 1764
the dispute was brought before the Assembly. This was
instituted by Henry Miller, the tavern-keeper, so as to per-
fect the title to the 100 acres conveyed to him in lieu of
his contribution made at the time of the building of
Hebron.183 In this he was joined by the Kloster authori-
ties under the counsel of Jaebez.
His petition does not appear to have been placed on
record. In the next year, 1765, Samuel Eckerlin put in a
counter petition, and both he and Prior Jaebez appeared
before the Assembly to argue their case. The petition of
Samuel Eckerlin was as follows :
A Petition from Samuel Ekerlin, of Cocalico Township, in
the county of Lancaster, one of the Members of the religious
Cf. vol. i, p. 474.
Appeal to the Assent bly. 415
Society commonly called Seventh-Day Dunkers, was presented
to the House and read, setting forth, that by a late Petition to
Assembly, from several Members of the said Society, and from
one Henry Miller, who is no Member of the same, containing
certain Matters respecting the legal Title to One Hundred and
Eighty Acres of Land, in Cocalico aforesaid, and the Trust
attending the same Title, the Petitioner has been very unkindly
represented, as a Man who, taking Advantage of an absolute
Conveyance made to him, and the Neglect of his Brethren,
who never caused a Declaration of Trust to be executed to
them, would or might at any Time, under an apparent Right,
and contrary to the Trust reposed in him, conve}' the Use of
those Lands from the Members of the said Society, to the great
Detriment of the same, and of Henry Miller aforesaid ; the
Petitioner therefore prayeth Leave to aver and protest, that he
always has been, and still is, willing and ready to execute any
Declaration of the aforesaid Trust, provided such Declaration
be exactly conformable to the original Trust in him reposed ;
but that he never thought himself, or any other Member or
Members of the said Society, in any wise authorized and im-
powered to grant in Fee simple, unto the said Henry Miller,
One Hundred Acres of Land, Part of the aforesaid One Hun-
dred and Eighty Acres, which, from the beginning of the
Petitioner's Title to the same, were intended to be in Trust for
the Members of the said Society. That the Petitioner has
lately offered to the Members of the aforesaid Society a Deed
of Feoffment for the said One Hundred and Eighty Acres of
Land, to be vested in Trustees (a copy whereof was annexed
to his petition), but some of the said Members seem dissatisfied
therewith, and refuse to accept thereof ; so that the Petitioner
is absolutely at a Loss to know how he shall do Justice to the
whole Society of Seventh-Day Dunkers, and at the same Time
give Satisfaction to every Member thereof ; but if Complaint
may be set against Complaint, and Grievance against Griev-
ance, the Petitioner may well complain, that some of those
who so unkindly charged him with a Design to wrong the
Society of Ephrata, have sold and delivered unto one John
Senseman a Tract of Eighty-three Acres of Land, in Cocalico
416 The German Sectarians of Pennsylvania.
aforesaid, which Israel Ekerlin, deceased, the Brother of the
Petitioner, bought from the proprietaries, and took a Patent
for in his own Name, though he intended it should be for the
Good of the Society, and that since the Death of the said Israel
Ekerlin, the legal Title to the said Eighty-three Acres is vested
in the Petitioner, the only Brother of the said Deceased : That
for the rest the Petitioner is very glad to see that his Friends
at Ephrata have referred the Matter in Dispute between him
and them to the Determination of the Honourable House of
Representatives, because in respect to his own proper Estate
and Interest in the said One Hundred and Eighty Acres, and
the Eighty-three Acres aforesaid (as he never claimed, or will
claim, any more than an equal Share with all his Brethren at
Ephrata) he can, with the greatest Ease of Mind, submit the
Whole to the Wisdom and Justice of the Honourable House.
The matter was tabled by the Assembly, but eventually
found its way before a committee. The argument for the
Kloster was made by Prior Jaebez. The decision, how-
ever, was against him, as he had erased his name from the
original document. The outcome was the tripartite.
During the regime of Prior Jaebez the following legacies
were left to the Community :
May i, 1772, Peter Shoemaker left by will two hundred
acres of land in trust for Christian people in Ephrata. May 1 ,
1772, an agreement or indenture was made between Peter
Shoemaker, of Ephrata, of the one part, and Jacob Senseman,
Ludwig Hacker, Jacob Eicher, Jacob Neagley, and Peter
Fahnestock, of Ephrata, yeomen, and Barbara Mayer, Ver-
onica Funk, Susanna Stetler, and Anna Ljchty, spinsters, of
Ephrata, of the other part : that for settling the plantation
of two hundred "and five acres for one year, it being a part of
four hundred and five acres confirmed to Peter Shoemaker, Dec.
16, 1 75 1, in trust for the Ephrata Society, provided the single
brethren assumed and came under the name of ' ' Brethren at
Bethania," and the sisters assumed the name of "Sisterhood
of Saron" (see Book of Deeds P, pp. 210, etc.).184
In 1809 an Act of Assembly was passed authorizing the trustees of
Brother Amos'1 Bequest. 417
Brother Amos (Jan Meyle) under date of January 13,
1783, made the following bequests :
I order and it is my Will that all my Joiners or Carpenters
Tools shal be for ever the Property of the Brethren at Bethania
in Ephrata and they shall be kept and lock'd up in my working
shop for constant use, and I constitute hereby my Executor
hereafter named to be Steward for said Tools and he shall take
Care that they be kept together.
Item I order and it is my Will that all my Caskes, Buquets,
Funnils, Quarts, Moggs, &c : shall also be for the aforesaid
use, and I constitute Br :
John Frederick overseer over the same and he shall keep them
lock'd up in the Cellar under my House for Public Use.
All My Cash I order to be paid into the Brethren's Public
Stock under the Hand of their Steward — and if any of my
Natural Relation should ask or demand from my Executors
any thing from my Estate under pretence that he or they was
or were my Heirs : I order my said Executor to give each an
English Shilling Sterling and besides this they shall have no
farther right to my Estate.
The residue of my Estate not disposed here I order my Exe-
cutor by and with the assistance of another Brother to divide
the same among the Single Brethren Share alike.
Finally I constitute Executor of this my East Will my trusty
Brother in Spirit Jacob Funk. In witness whereof I have here-
unto set my Hand and Seal the Day and Year above written.
Signed Sealed and acknowledged , a. (
by the Testator to be his Last Will hans Meyle \ Seal [
and Testament in the presence of us ^^ ■""- J
underwritten Witness, who saw him
subscribe the same.
beniamin bauman
Christian Bauman
John Bowman
the German Baptists, Dunkers, or Religious Society of Ephrata to sell one
hundred and fifty acres of the two hundred acres given them in 1772 by
Peter Shoemaker. Robert Coleman purchased one hundred and one acres
of this tract, adjoining the old Society land, for which he paid ^"1136.
418 The German Sectarians of Pennsylvania.
Memorandum Whereas I John Mayly of Ephrata have some
Time ago made my Will and Testament bearing date the 13
Day of January 1783.
Wherein I have ordered mj- Executor how to dispose of my
little Estate I have since Dought proper to give some thing
particular to my beloved Brother the President of the Society
of Ephrata Peter Miller So I order and it is my Will that my
House Clock shall be given unto him the said Peter Miller and
also some of my Glass bottles and a funel. Item I give my folio
Bible to Jacob Funk whom I have nominated Executor of my
Last Will but in otherwise the above shall stand in its full Power
done this Sixt Day of July in the Year one Thousand Seven
hundred and Eighty tree.
Signed Sealed acknowledged by
the Testator in the presence of us.
beniamin bauman
Christian Bauman
John Bowman.
In July, 1787, Christian Eckstein, M.D. (Brother Gideon),
of Ephrata, devised to the two societies, Bethania and Saron,
in Cocalico, and to the brothers and sisters who have been there
ten years, and have maintained the Christian Doctrine of Con-
rad Beisel, deceased, that hallowed the Seven th-day Sabbath,
and the true apostolic water baptism, the Lord's Supper, and
washing of feet regularly administered unto them, according
to the gospel doctrine, and have kept themselves separate and
pure from worldly dress, fashions and vanities, the profits of
forty acres of land ; to continue all the while there yet be liv-
ing two persons of said societies who have maintained their
ground for the space of twenty years.
Signed by Sister Elizabeth, and by Benjamin Bowman and
Peter Fahnestock, executors (H. E. 429).
In 1796, Christian Bollinger, of Ephrata, at his decease gave
twenty-five pounds to the Society of Seventh-day Baptists at
Ephrata, to be expended in holding love- feasts.
When Peter Miller assumed the government of the Eph-
rata Community, the settlement was already in what may
Decline of the Community. 419
be called a state of decline. Most of its inmates were
rapidly verging upon the scriptural " three-score and ten."
Nor were their numbers renewed with new and younger
members. Every death among them left a gap in their
midst. Virtually the only accessions of late years con-
sisted of refugees from Virginia, and a few from the con-
gregations west of the Susquehanna ; some of the former
had landed interests on the Shenandoah, and divided their
time between the two settlements.
The industrial features, with the exception of the grist-mill,
had also suffered of late years, although efforts were made
to rehabilitate the printing office and continue the making
of printing and writing papers. In all of these efforts, how-
ever, the brethren were handicapped by the increasing in-
firmities of age which necessitated the hiring of help.
The Sisterhood, under the leadership of Prioress Maria
and her successor in office, the gentle and devout Eugenia,
still bore semblance of what it was during the halcyon
period of the Kloster.
Another factor, detrimental to the continuance of the
monastic orders, was the changed situation of the sur-
rounding country and its social and religious conditions.
The influx of emigrants, the advent of new generations, —
necessitating a division of the original farms, — the building
of churches of orthodox faiths close upon the Kloster con-
fines,~and the arrival of regular ministers all had a depres-
sing effect upon our monastic institution on the Cocalico.
The death of its leading spirit ; internal dissensions ; the
retiring disposition of the new prior, and the increasing age
and feebleness of the inmates, all added to the gradual
decline of the institution.
No more pilgrimages were planned for spreading the Eph-
rata doctrine, no revivals held in the surrounding communi-
ties. The time for an aggressive policy was long past. It
was now merely a question of existence until the few celi-
420 The German Sectarians of Pennsylvania.
bates should pass from time into eternity, and the Kloster
with its broad acres become vested in the secular congrega-
tion of Seventh-day Baptists.
Another factor which exercised a strong influence upon
our monastic institution was the political situation, — it was
one of unrest and doubt, foreshadowing war and bloodshed,
and it was to leave its imprint upon our community, as the
buildings were taken for hospital purposes, and many a
brave patriot found his last resting-place upon the brow of
Zion Hill
It is true that under the regime of Peter Miller several
visits were made to and from the Antietam country, and an
active intercourse was maintained with the congregation
of the Apocalyptic Eagle, which it has been shown flour-
ished well into the present century. The course of the
parent Kloster, however, was a steadily downward one.
At the outbreak of the American Revolution, Congress
was at a loss to find a trustworthy scholar to translate the
diplomatic correspondence into the different tongues of
Europe. Many of the professors and scholars of the Acad-
emy who were competent were either fugitives or suspected
of Toryism ; the same was true of many of the clergy of the
Established Church. At this juncture Charles Thomson
bethought himself of Prior Jaebez. The offer to do this
work was made to him and promptly accepted — tradition
tells us, with the proviso that he was not to receive a
penny for his services. That this was accepted appears by
the records of Congress.
Contemporary records tell us that the humble recluse of
Ephrata translated the great American Magna Charta — the
Declaration of Independence — into seven different lan-
guages, which were sent to the different Courts of Europe.
Further, that this work was done in his humble cabin, now
demolished, but fortunately photographed by the writer
some years before its destruction (Vol. I, p. 183). An
Trials during the Revolution. 421
iron lard lamp {Fetllicht) in the collection of the writer is
said to have been nsed by Prior Jaebez in this work.
However, be this as it may, the services rendered by Peter
Miller to the Continental Congress can hardly be estimated
at the present day.
How onerous this work was, and how great the import-
ance and responsibility, will be seen when we consider
that a change in the meaning or shading of a single word
or sentence in the translation of this important document
might have prevented its favorable acceptance by some
well-disposed power.
HE experiences of the Kloster people during the
Revolutionary War were destined to be both
varied and severe. The first trial came at the
very outbreak of hostilities in shape of a de-
mand for cartridge paper. A number of pro-
tests were made by residents within and outside the Kloster
that it would commit the Community and might lead to
evil consequences in the event of the English army coming
into the vicinity. " So it was resolved not to give up any-
thing voluntarily, but that it would have to be taken by
force." This stand at once brought a visit of the commis-
sary sergeant with a detail of soldiers and two wagons.
They at once confiscated all copies of the great Martyr-
book still on hand, after making prompt payment for the
value of the paper.
A few days after the battle of Brandy wine, October, 1777,
the peaceful Kloster confine was again invaded by the
military, and it was doomed to become the scene of the
most ghastly side of warfare.
Several of the large houses upon Zion Hill were seized
by the soldiery for hospital purposes. The houses, saals
and corridors which for years had resounded to words of
prayer, songs of praise and sweet music of sacred anthems,
and witnessed the administration of sacred ordinances, were
422 The German Sectarians of Pennsylvania.
now filled with groans of agony and pain, while the air was
heavy with the exhalations of the wounded and victims of
camp-fever. The narrow corridors echoed the sound of
heavy feet booted and spurred, varied as they were by the
sharp word of command, with occasional blasts of the bugle,
to which must be added the frequent sound of the muffled
drum as another patriot was carried up to his last resting-
place upon Zion Hill.
The following account of this episode is taken from the
address made by the present writer, at the celebration of
Patriots' Day, September n, 1895.185
The battle of Brandywine was fought on Chester county's
fruitful fields, Sept. 11, 1777, resulting in the retreat of Wash-
ington, and deciding the fate of Philadelphia. When the ques-
tion arose that night at Chester what to do with the large
number of sick and wounded soldiers, it was Washington who
suggested sending at once all who could bear transportation
to Ephrata. Why the Commander-in-chief did this is easily
explained. He knew the Prior Jaebez personally, and was
well satisfied of his devotion to the patriot cause. He also
knew that the pious men and women here would tenderly care
for the unfortunate patriots who were sent sick and maimed.
No sooner was the order decided upon than means were taken
to carry it out without delay. According to reliable tradition
it was on the third day after the battle that the wagons began
to arrive. They were not modern ambulances, but merely
ordinary farm wagons without springs, in which the sufferers
were laid on straw. In some cases the wagons were so arranged
that there were two tiers of wounded, one above the other. It
did not take long to fill both Kammers and Saal, as the stream
of wagons seemed to be almost endless, and in less than a week
Kedar and Zion were filled with hundreds of suffering patriots.
The halls and corridors, which but a short time ago re-echoed
1S3 The I Monument on Zion Hill. | An address | delivered on | Patriots'
Day, I Wednesday, September 11, 1895, | by | Julius F. Sachse. | Lancas-
ter, 1895.
"The Fatal Year." 423
the sweet music of the choirs, as it alternated with the fervent
prayers of the mystic Theosophist, were now filled with the
groans of the sick and moans of the dying. The devout
Brotherhood no longer formed into nocturnal processions,
chanting their mystic incantations to the divine Sophia, nor
assembled at the matins in the Saal to salute the first rays of
the sun as it flooded the Saal with its roseate light ; but now
as they noiselessly stepped from sufferer to sufferer, who occu-
pied their rooms, they whispered words of hope to one, attended
to the wants of others, and, when necessary, prayed with such
as needed it. What is true of the Brotherhood is also true of
the Sisters. Many a brave lad from a far-off province who lay
here sick and wounded, and now rests here upon Zion Hill in
an unknown grave, had his last moments cheered by one of the
Sisterhood of Saron, who took a mother's place and soothed
the dying moments of the young patriot. The whole story is
one of self-denial and devotion in the interest of humanity.
To make matters still worse, shortly after the wounded sol-
diers were brought here, the malignant typhus or camp-fever
broke out in both Kedar and Zion, a pestilence that carried
away the soldiers as well as their attendants.
Now what was the course of these pious religious enthusi-
asts, whose property was so unceremoniously invaded, and
whose whole domestic economy was destroyed for the time
being? Did they object or protest? Did they for a moment
remonstrate ? No ! They not only threw open their whole
establishment, which then contained the largest buildings
within the State, and gave them for hospital purposes, but the
Brothers and Sisters, though all well advanced in years, never
flinched for a moment in their duty, even when certain death
stared them in the face. During the whole time that the
deadly fever raged in the Ephrata hospitals, and even the chief
doctor fell a martyr to his zeal, it was the Ephrata Brotherhood
and the Sisters who nursed the sick patriots, soothed their
dying moments, and after all was over gave them a Christian
burial here in the consecrated ground of Zion Hill.
The period in the struggle for Independence, from Septem-
ber, 1777, to September, 1778, is known as the "Fatal Year."
424 The German Sectarians of Pennsylvania.
The sufferings in the hospital department of the patriot army
during that time were chiefly caused by scarcity of funds and
deficient supplies of all kinds. One of the surgeons who was
active at both Bethlehem and Ephrata at that time subsequently
stated that "those were without exaggeration the darkest days
of the Revolution."
History is silent as to the many acts of self-denial and charity
of these God-fearing men and women while alleviating the
pain and misery of the patriots. After years of careful search
I have failed to find a single record of complaint from these
humble heroes, or one setting forth any account of their losses
or personal sufferings.
Doctor James Tilton, who visited the hospital here some
time in 1777, tells us that not an orderly man or nurse in the
hospital escaped an attack of the deadly fever, and but few of
the surgeons. It is but just to state that these remarks applied
to the general hospital at Bethlehem as well as Ephrata. Dr.
Tilton continues: " Dr. Joseph Harrison, a fine young fellow
distinguished for his assiduity, has just died." Our traditions
of this sad incident are, that when Dr. Harris (or Harrison)
was stricken with the deadly camp-fever he was removed to
one of the smaller houses is the valley yonder, within the
bounds of the Community, where he was tenderly cared for by
Brother Joannes Anguas, a widower and one of the Brother-
hood. Dr. Harrison, notwithstanding the care and attention
bestowed upon him, soon fell a victim to the dread disorder,
and his body, according to well-founded tradition, now rests on
Zion Hill. Now, what was the sequel to this unselfish action
of the old Ephrata mystic? He, too, was stricken with the
fever, and in an old diary in my possession appears the follow-
ing entry: "1778, March ye 4, departed this life, Brother
Joannes Anguas. ' ' He was but another of those brave heroes
who fell a victim to his duty and patriotism.
Dr. Tilton further states that, to give him some idea of the
great mortality at the hospitals of Ephrata and Bethlehem, one
of the surgeons at the latter place asked him if he was ac-
quainted with Colonel Gibson's fine Virginia Volunteer Regi-
ment. He then went on to say that forty of them had come to
Quartermaster's Requisitions. 425
his hospital, and then asked how many he supposed would
ever rejoin their regiment. Dr. Tilton guessed a third or
fourth part of the whole number. The surgeon thereupon
solemnly declared that not even three would ever return, as
that number was all that remained alive, and of these one had
returned to his regiment, another was convalescent and might
possibly recover, but the only remaining one was then in the
last stages of the colliquative flux and must die. Dr. Tilton,
in conclusion, states that ' ' many similar melancholy instances
might be adduced while the hospital was at Ephrata. ' '
In addition to the great personal risks run and sacrifices
made by the different individuals who composed the Ephrata
Community, almost everything was taken from the society upon
requisition of the quartermaster sergeants, who came around
with surprising regularity. The paper and books in the print-
ing office were taken to make cartridges, and so great was the
demand for paper that upon subsequent visits even the hymn
and prayer-books were taken from the Saal. The quilts and
blankets in the Sisterhouse were seized for the convalescent
soldiers, and the stores of grain were sent to replenish the
commissary department of the main army while upon the bleak
hills of Valley Forge.
For all this property that was taken or destroyed, as a mat-
ter of fact both Zion and Kedar, on account of the infection,
had to be demolished after they ceased to be hospitals.
For the vast amount of stores given and taken, for the per-
sonal sacrifices made, the sendees and medicines furnished, and
the burial of the dead, not a single shilling was ever asked or
received by the Ephrata Community, so far as I know, from
the government either of the State or Nation.
Was there ever a greater instance of patriotism shown during
the whole course of our country's history than that instanced
in the action of the Brothers and Sisters of the Ephrata Com-
munity during the trying period of the Revolution ?
Just how many of these heroes and patriots succumbed in
the performance of their self-imposed duty, or became inva-
lids for the rest of their lives, may never be known. After
much labor and time spent during the past ten years in research
426 The German Sectarians of Pennsylvania.
into the history of this community, I have been able to compile
the following partial list of members who died during the occu-
pation of Kedar and Zion for hospital purposes :
Brother Martin Funk, the younger, October 5, 1777 ;
Brother Johann Bentz ; Sister Margaretha ; Brother Johannes
Koch ; Brother Casper Walter, the younger.
1778 — Sister Anna Maria Huber, January 19 ; Widow Ger-
traut Melinger, February 3 ; Henrich Miller, who kept the
tavern, January 12 ; Brother Adam Kimmel, January 27 ;
Brother Joannes Anguas, March 4.
To these names must be added those of John Bear and his
wife, who voluntarily entered the hospital and nursed the sick.
John Bear was a Mennonite preacher. They both caught the
infection and died. The wife died March 20, 1778, and her
husband on the 15th of April following. It is a noteworthy
fact that no other instance is known in the whole history of the
military hospitals in Pennsylvania during the Revolutionary
war where the necessities were so great as to require the assist-
ance of members of the general community.
We cannot even tell whether these humble heroes rest here
upon Zion Hill or in the old God's acre by the roadside. How-
ever, no matter where they found a resting-place, it was their
services, together with such of the Brethren and Sisters as sur-
vived, that made this spot " holy ground " — I may say holy in
a double sense : First, as it is the resting-place of the patriots
who gave their life for their country's independence ; secondly,
as it was sanctified by a religious community who never lost
sight of their duty to God or their fellow-man.
Rev. Peter Miller was well known to General Washing-
ton, by whom he was greatly respected. In this connection
it is well to repeat an oft-told story of Jaebez's Christian
spirit and magnanimity. The account here presented was
written early in the present century, and was some years
later elaborated by the late Dr. W. M. Fahnestock. Al-
though containing a few minor historical inaccuracies the
original manuscript is printed in its entirety :
The U'idnian Incident. 427
Next to Benedict Arnold, we may, perhaps, rank Michael
Widtnan, not for any corresponding traits of talent or charac-
ter, but for his perfidy and pusillanimity.
Soon as the news was spread abroad of the colonies having
thrown off their allegiance to their Sovereign, the King of
Great Britain — the people of almost every county or district
organized themselves into committees of safety, who undertook
to succor the cause of freedom, and aid in supplying the means
to carry on the conflict for independence. Distinguished
among these organizations was the Committee of Safety of
Lancaster county, Pennsylvania ; at whose head was Michael
Widman, a prominent enterprising citizen, who had been ex-
ceedingly zealous in the cause of his country.
Widman kept a public-house at the crossings of the Lancas-
ter and Reading road with the Brandywine and Paxton road,
a short distance from Epbrata, the German Seventh-day Bap-
tist settlement. There was no man more active, nor of bolder
pretensions, than the same Michael Widman, while the star of
freedom was in the ascendant ; but he proved to be only a fair-
weather man — a time-serving, truckling dastard — one moved
by the lowest impulses of the human heart, the basest cowardice
and the basest treachery.
One evening soon after General Howe had taken possession
of the city of Philadelphia, two men, who had come incog, to
reconnoitre the Ephrata establishment, to which place the
wounded soldiers were sent by General Washington after the
battle of Brandywine, rode up to Widman' s tavern, and asked
for lodgings. While they were seated at their supper, soon
provided, they addressed Widman pleasantly, who was standing
with his back to an open window ; and after some common-
place remarks, Widman blusteringly inquired, "Whether they
knew how that insidious scoundrel General Howe was getting
along in Philadelphia."
Flushed instantly by the invidious remark, one of the men
asked with some warmth, ' ' What sir, would you think if you
were to see General Howe before you ? ' '
" Think? " he replied, as hastily, " I think I should see as
d d a scoundrel as ever walked."
428 The German Sectarians of Pennsylvania.
In an instant the stranger sprang to his feet, and present-
ing a pistol to Widman's breast, exclaimed, "You d d
rebel, you are a dead man."
With as great agility, Widman threw himself out of the
window, backwards, and thus saved himself. As the night
was dark, he eluded pursuit : and the strangers, fearing a dis-
turbance in the neighborhood from the occurrence, left imme-
diately, and were never seen again in those parts.
Although a tavern-keeper, Widman was the most prominent
man in that part of the country at the time, and always exer-
cised an influence, for weal or for woe, as he bent his inclina-
tions. He lived about midway between Ephrata and the old
German Reformed Church of that vicinity, to which Peter
Miller ministered before he embraced the principles of the
Seventh-day Baptists, and became a brother in the monastic
establishment over which he was soon called to preside as
Prior. Widman was one of the ' ' Vorstehers' ' in the German
Reformed Church at the time Miller changed his views of
divine truth and attached himself to the Baptists, and perse-
cuted him unrelentingly and to the most shameful extent ; even
made it his habit to spit in the venerable old man's face every
time and everywhere he met him, and otherwise abused and
maltreated him scandalously.
After Widman's escape through the window, he first directed
his course to the cornfield, then to the rocky margin of the
Kochhalekung (now Cocalico) , but not feeling safe or secure
anywhere, and regarding his days numbered if detected, he, in
his extremity, sought a place where no one would ever sus-
pect him of being concealed, and hid himself in the Brothers'
House in Ephrata, of whom he had been such a reviler and
persecutor — not only of the Prior but of many other brethren.
Entering its long narrow passages, which were never barred at
night, he made his way quietly to the attic, or rather the upper
unoccupied loft, in the peak of its high roof, and there lay
behind a stack of chimneys, three days and three nights with-
out food or drink. Ruminating on his position, his sad pre-
dicament, and fearing the worst, he resolved to go to Philadel-
phia and endeavor to conciliate General Howe, and finding his
Treason. 429
way out again, about miduight on the fourth night he com-
municated his purpose to his wife, supplied himself with money
and such clothing as he deemed needful and set out at once for
the city.
On his arrival in Philadelphia he hastened to General Howe's
quarters, and asked admission on the plea of having important
matters to communicate to the commanding officer.
When Widman was ushered into the presence of General
Howe he became very much embarrassed, and could not give
utterance to a single word. To break that unmeaning pause,
the General inquired, " With whom am I in communication?"
Widman hesitated, and then said, that "when assured that
forgiveness would be granted to one who had embraced the
American cause from the onset, and had, in his zeal, been dis-
courteous to the royal cause and its adherents, he would add
important information of stores and ammunition concealed for
the rebels."
While making this declaration, two officers were thumbing
a book of entry on record before them, and before General
Howe opened his lips in reply, the officers directed his atten-
tion to the page before them. After reading a short paragraph,
during which he glanced his eye several times at Widman, he
suddenly exclaimed, "Ah ! sir, you are Michael Widman."
It was like a thunderbolt to him. He fell on his knees, and
besought his mercy, and not only begged like a poor culprit,
but proffered his services to perform any duty against the
Americans.
General Howe's only reply was, " that it was the policy of
the British officers to encourage disaffection in the rebel ranks ;
yet, one who had occupied such a position in the confidence of his
countrymen as he, Widman had, and could prove treacherous
to them on so slight a pretext — such a cowardly, contemptible
pretext — could never be trusted in the Royal cause ; ' ' and gave
him permission to depart, with orders that he be seen safely
beyond the English outposts. Widman had not left his home
two days before his wife proclaimed his purpose of dark treach-
ery. Despatches were sent to all the American stations con-
nected with the immediate detachments, apprising the officers
43° The German Sectarians of Pennsylvania.
in command and Committee of Safety of the lower counties of
Widman's design, and all were on the alert to secure him.
On approaching the first outposts of the American lines, he
was discovered and arrested. He was carried to the nearest
Block House, at the Turk's Head, now West Chester, where
he was carefully kept in durance until a court-martial was
summoned on his case.
The action of the Court was prompt and summary, and
he was adjudged to be hung — the penalty for traitors in that
day.
Among all who expressed an opinion on his base treach-
ery, among his neighbors, who denounced him without stint,
there was but one person who withheld condemnation and de-
nunciation— but one soul that cherished a kindly thought for
him, and that was Peter Miller, the much-abused Peter Miller.
Peter Miller, on hearing of his arrest, set out immediately,
to the Camp at Valley Forge ; at which place he arrived just
as General Washington had approved and despatched, by a
courier, the finding of the court-martial. Miller, being in-
timately acquainted with General Lee, who had visited him
frequently, at Ephrata, as a scholar, was presented to the
Commander-in-chief immediately. Washington received him
graciously, for he had heard much of him favorably, as con-
nected with the Ephrata monastic establishment during the
war of 1756 — the French war, as it was denominated — and had
the highest testimonials of him in advance of this interview,
from all the officers and surgeons in attendance on the wounded
at the Cloister.
Washington requested him to be seated, but Miller replied
that his business with him would not admit of a moment's
delay — that it required immediate despatch, and instantly pro-
ceeded to plead for mercy towards Widman most forcibly, most
eloquently.
It was a majestic tableau to look upon the American Com-
mander-in-chief, General Lee, and several other staff officers,
and Peter Miller, in his monastic wardrobe, standing in front,
forming a most imposing group. Peter Miller was a tall man,
of much grace, clad in a long gray tunic or toga, secured by a
Jacbcz's Christian Charity. 431
single belt around his waist, while the cowl thrown back ex-
posed his exuberant snowy hair and strong white beard,
flowing in graceful waves over his shoulders and covering his
whole chest in front, while his expressive face, strongly marked
with intelligence and benignity, was animated by the warmest
benevolence, as he sued for the life of a fellow-being. All
were absorbed in listening to the burning words falling from
the Prior's lips, which subdued the military idea of retaliation
almost entirely in every breast. All began to regard the Com-
mander-in-chief as disposed to exercise his prerogative of
mercy ; but rallying himself to the responsibilities of his sta-
tion, he replied: " Friend Miller, there is scarcely anything in
this world that I would deny to you, but such is the state of
public affairs that it would be fatal to our cause not to be
stringent, inexorable in such matters, and make examples of
renegades to the cause of Liberty ; otherwise I should most
cheerfully release your friend." " Friend !" exclaimed Miller,
interrupting General Washington, and at the same time throw-
ing up both hands, as if in attestation to the Searcher of Hearts,
' ' He is my worst enenry — my incessant reviler. For a friend
I might not importune you ; but Widman being, and having
been for years, my worst foe, my malignant, persecuting
enemy, my religion teaches me ' To pray for those who despite-
fully use me.' "
The tears coursed down the brave old Commander's cheek,
and, taking Miller by the hand, he replied : " My dear friend,
I thank you for this lesson of Christian charity. I cannot
resist such a manifestation of our divine religion ; the pardon
shall be granted on one condition, and that is, that j^ou be the
bearer of it yourself, and hand it to the commanding officer at
Turk's Head in Widman' s presence."
Miller assented to the condition ; the pardon was prepared
with least possible delay and handed to the Prior, who set out
immediately, and reached the Turk's Head on foot late that
night, a distance of eighteen or twenty miles.
Rising early next morning, after a sleepless night, he found
the front of the Block House surrounded by a few soldiers
drawn up in a hollow square, having a gibbet in the centre,
432 The German Sectarians of Pennsylvania.
and Widman standing on the step, with a rope adjusted round
his neck, addressing those present. He acknowledged his
treachery, and acquiesced in the award ; warned them to faith-
fulness and steadfastness to the cause of Liberty ; and just as
he was beseeching mercy from above, Miller stepped forward
and handed to the commanding officer a package, stating in an
undertone that it was from the Commander-in-chief in refer-
ence to the matter before them. While the commander of the
post was perusing the document Widman espied Peter Miller.
He flushed and became greatly agitated, not knowing anything
of the design of the Prior's visit, and could only assign his
presence to the gratification it would afford him to see so vile
and abusive a persecutor receive his just deserts.
Widman, summoning up courage, addressed Miller from
where he stood : ' ; Peter Miller, whatever has prompted your
presence at this place at this time, I avail myself of the occa-
sion to acknowledge my great and multiplied abuse and per-
secution with which I have followed you for years past, and
esteem it the kindest providence that I have the opportunity
to retract my numerous vilifications and outrages upon you and
crave your forgiveness. My unmitigated persecution of you
was beyond measure ; and although I have no right to look for
forgiveness for such wanton maltreatment, yet I trust that I
may find pardon above ." The commanding officer inter-
rupted Widman at this point, by announcing to him that the
Commander-in-chief had granted a pardon for his crime, and,
presenting Peter Miller, added, " Here is your deliverer."
ENTION has been made of Peter Miller's ac-
tivity and fostering care of the congrega-
tions west of the Susquehanna. His in-
terest in these two churches continued until
his death ; a number of his letters are in the
possession of the writer all teeming with love and solicitude
for the two churches on the Bermudian and Antietam. His
declining years were clouded with the infirmities of age and
the natural decline of the old monastic establishment. A
Missive to Antic I am. 433
Cphrvd* <^£
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m
O
H
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z
o
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Ephrata so Meek, so Low.
439
" Tis true devotion . . . and the Lord of love,
Such pray'rs and praises kindly will approve,
Whether from golden altars they arise,
And wrapt in sound and incense reach the skies ;
Or from your Ephrata, so meek, so low,
In soft and silent aspirations flow.
" Oh ! let the Christian bless that glorious day,
When outward forms shall all be done away,
When we in spirit and in truth alone
Shall bend, O God ! before thy awful throne,
And Thou our purer worship shalt approve
By sweet returns of everlasting love."
The Old Johnson House, Germantown.
CHAPTER XXI.
ISSUES OF THE KLOSTER PRESS.
'ontinuing our resunik of the
issues of the Ephrata press,
the first publication to at-
tract our attention is Part I of
" Beissel's Theosophical Les-
sons," a quarto of 432 pages.
Of these 350 are taken up with
267 lessons or lectures, all
based upon his ascetic, mystic
and theosophical doctrines, 44
pages are devoted to theosoph-
ical proverbs, or more properly-
speaking, "The Rules for a
Solitary Life," while the remaining 36 pages are filled with
devout and theosophical poems. The title reads :
Erster Theil \ Der \ Theosophischen \ Lectionen \ Betref-
fcnde die Schulen des einsamen \ Lebens. | Ephrata ge-
druckt im Jahr IJ52.
Another issue belonging to this immediate period is a
small quarto of 32 pages — Neuer Nachklang des Gesangs
der Einsamen Ttirtel Taube.
It contains 12 hymns and a poem upon the " Divine Pas-
Hamilton Arms.
440
Franklin's Lancaster Press.
441
sion." It was issued without any title-page or imprint, but
conforms in every respect with the issi:e of 1747.186
Even while the above book was upon the press, Benjamin
Franklin, becoming jealous of the Brotherhood press, and its
possible influence upon the Germans in Lancaster and the
adjoining counties, planned to establish a German and Eng-
fgrlicr SMI
lecfiotuit/
2kttfffcn&e &ic ®d>u(cn Ui euifamat
Scrotf.
ephrata flc&mtft un 3abs 17S2,
ber cinftimen
lauSe.
©OtMfi.-fj bodj fliii
cr()fn,bai
teif Mm gteff ©to mi* (jat
fo tdtcrlia) gtrlflcn au« Ml
SBtlt, tin Id; wt »ltlem€tl&
efft war wn ©airTjtn miiDf,
urn alio nur alicin ju tbun,n>a«
tn gcfdDr. Sffilt frru'big foru
ju man Cebtn felbf), auft rtu= tc id; balb ntlcd fatjrfii fafltn,
Icrft Ijlii grivagt: fnnfi bu ban tval fid; Jan grofc ©utfor)auf»
frb/nju?"irf) niulija faft »cr> fig frben (nflin.
gtfjtn veil grofcm £attcn!(ib, 4. U.obrSglcfrfjrrjor)lfdjrlnf,
well bu niajr r)6rlr mnnSlitm old n>dre Id) wgcfltn, fo Mr
1. irbmiriiod;ffebrnt>rp.
flufrauiiien, bafi inuli frijnroie.Dbglrtd; bet 3aniiiier gtcii in
wirrraufbclnerl'rbtn&^nbiibrnbetrubtrnxagrn, fororrbe
Id) tjnt'Cjn uiiibidjnitinSiIlciJidjbodjnodjBon ©ottcS8u»
r)iiigrben,mib bab tcrpaUniriiUK fagrn.
jag cm ruincrfia)c4 ttbcti. r. 2)od; iff annorp jut 3<(»
). 3ft bann uergeffrrt flarjberfelbe 2to(l wtborgen, teui
lish printing office in Lancaster city, which would counter-
act such influence.
For this purpose Franklin in 1751 sent a press with a lot
of German and English type to Lancaster, and the " New
Printing Office, near the Market," was opened the same
year. It appears to have been in charge of one James
Chattin. The only issue was an almanac for 1752. Chat-
tin was soon recalled to Philadelphia, the office removed to
King street and reopened under a new management with
increased facilities. Both German and English printing
was to be done there, — the former by Heinrich Miller, the
latter by Samuel Holland.
186 ke oniy known copy is in the collection of the writer.
442 The German Sectarians of Pennsylvania.
Sw^H
> °
55
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2"eo e^-SP^ Ji-
ll 5" or2 «vj «g
«s « •=• -a c .a
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Hoc
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S«5 e. o,*3
'Stjo .55 "
C3
..S-E^B
q-gWjs-g
Co #T3 w •— i
. o
S o •_ g rt
^> 3 o
^5 c> g S'i-e -
£.S*> « fights
c^-fi-a s=t;a«i
** r* c ;^ •** £5 S «-» £2
o O JS rs -H 3 = -f? 3
*^ ^ *3 s.. ^-v ^r ^3 *^^
^Ci 2.S.3 *sS«Ji
y,»fe» S-9 -^O «»
Lancaster Gazette. 443
The first issue of this press under the new management,
so far as known, was a circular letter of the Reformed Con-
gregations, setting forth the successful results of Rev.
Michael Schlatter's collecting tour.187
By far the most important issue of this press, however,
was a newspaper published fortnightly :
Die I Lancasterschc | Zeitung : \ Oder, \ Ein Kurzer Be-
griff\ Der \ Hanplsachlichsten Ans- \ landisch- und Ein-
hei- I mischen Neuigkciten. The | Lancaster Gazette : |
or, I A Compendium | of the | Most material Foreign | and
Home News.
This was a folio 13x854 inches. The first number was
issued January 15, 1752, and was printed in German and
English in parallel columns, the bilingual heading being
separated by the Hamilton Arms. Eleven numbers were
issued by the firm of Miller & Holland, then a disagree-
ment arose between the two men and Miller withdrew from
the firm, and in the twelfth number of the newspaper the
imprint was changed so as to read, Printed by S. Holland
at the Post-office in King Street.
The enterprise did not prosper, as it failed to receive the
support of either the English or Germans of the interior
counties. The last number (31) bears the date of June
5, 1753. Franklin by this time had become thoroughly
dissatisfied with his venture and sold the plant to Hol-
land, taking in payment therefor his bond dated June
14, 1753, for 200 pounds, a fac-simile of which is here
presented.188
Accompanying this bond is the curious agreement,189 also
presented in fac-simile on page 445.
This arrangement proved far from satisfactory to Frank-
lin. Early in the year Holland was ousted, and William
197 Only known copy in Library at the Hague.
183 Original in collection of American Philosophical Society.
189 Ibid.
444 The German Sectarians of Pennsylvania.
Hdd and firmly bound unto ^^t*^„ • jS7^* ^»
in ifca Scai of %yu^t) ?/i*<*2 xJT) &£;wtj>zr
— -,, L.wtoMoiieyof.X^^ ,0 be paid
tome did J^,*^>^/C&^. Al^
«=- _ - certain Attorney, Executors, Ad.
mWftrator* or Aflijh* TV whichTaymem well and truly to be
madj, ' inthrYeargfouttardOnelncAfandSevea
Hundred enda!/^^- 1^*" in the A^^lYeac
^Hut
of the Reign of bur Sovereign Lord &vx
by the Grace of God. "King of ISrtef Britain. &c
THE Condition of this Obligation Mich,
That if the AboVe-boundett *^&m«*^ P^/en^-kJ
Heirs, Ewcutors, Adminiflraiors, or any of them, lhalt and do well and
truly tlayorcaufc to bejpaid unto rhe above-narawl- >o~f **n*~
^f«*~&&*>, & certain Artorney, Executors,
AdtruaitaoM.ot Afligns, the juft and foil Sum of £3WWW
r£pgTt . lawful Money atarcGud, on the
^ . ^ *J* S __ •-■ - - - -■** - ■** nf rtirtfcm*
aSs^^S/^TK" /***™*s without any Fraud or further
Delay, then ^TfcoveOhEgattoa «» ** Void. «»#» be and remain
la full Ftwce and Virtue.
Staid ani DitivmJM /
Bond Printed by Samuel Holland at Lancaster,
and given to benjamin franklin.
Samuel Holland. 445
ft-Al**' ^/Wssi.*.^e.g $6^i£x-a3 ^«a^<£i arz'z,
<:^7Z^ *~/& *7-~~ V^^^'f^
/Cor*/t>r /- 44^y*y/'/&4>'
/j&^C /*'£- 4e^ U~ **<*4 ^*- ^pr *£. ^^^
/w?*^ q&£^ 9*<4*4 0y4~*$&zr t^^Xi^t^/^iit^^?^**^,
C ~ "
Agreement between Franklin and Holland.
446 The German Sectarians of Pennsylvania.
Dimlap became manager of Franklin's press at Lancaster,
February 1, 1754, remaining there until April 1, 1757,
when he too went to Philadelphia.
The following bill is among the Franklin papers in the
American Philosophical Society :
William Dunlap to Benjamin Franklin, Dr.,
To hire of my Printing Office at Lancaster from February
1, 1754, until April 1, 1757, is 3 Years & 2 Months @ ^20.
per An' m ,£61.13.4.
We know of no Ephrata imprints bearing date of 1753.
That the Brethren in the printing office were not idle is
Watermark Adopted by the Community after the
Expulsion of the Eckerlins.
shown by Acrelius, who notes that they were engaged upon
large pieces, some two, others three ells long (4 and 6 feet)
engraved on wood, for printing tablets, consisting of verses
Wondrous Paradisaical Concert. 447
or passages of Scripture. This is the earliest mention of
what we would now call poster blocks, or wood engraving
upon a large scale in this country. None of these posters
have corne down to us.
In the Dauuer collection of Manheim there are three
engraved blocks, such as were used to print linens, these
are said to have been made at the Ephrata Kloster.
Early in the next year, 1754, however, there was printed
the folio known as the Paradisisches Wunderspiel (Para-
disaical Wonder-Music, or more properly, Wondrous Para-
disaical Concert). A full description of this issue, together
with a fac-simile of its title-page, has been given in a pre-
vious chapter.190
This book of 212 pages bears the imprint Ephrattc Sump-
tibus Socictaiis, and is one of the most remarkable specimens
of Pennsylvania book-making. The text begins on the re-
verse of the title. The page is not quite 14 inches in length.
Most of the space was given to staff lines, the notes being
filled in with the pen. Provision was made for choruses of
four parts, in some pieces for six and even seven parts.
The text over the staff consists partly of hymns, partly of
adaptations from the Song of Solomon and the Apocalypse.
Altogether there are forty-nine pieces. The end of each
musical phrase is marked by more or less elaborate penwork
in two or three colors, amounting occasionally to an illumi-
nation, generally in the shape of a floral design.191
The Wunderspiel was followed with a German version
of Bunyau's " Pilgrim's Progress," issued in two volumes
duodecimo of 280 and 264 pages respectively, at the expense
of the Brotherhood :
Eines Christen \ Reise \ Nach der seeligen \ Ewigkeit, etc.
Durch I Joh : Bunian, \ Lehrer in Betford, | Urn seiner
Fiirtrefflichkeit willen in \ die Hoch-Teutsche Sprache iiber-
190 Cf. p. 150.
191 See page 316, ibid.
448 The German Sectarians of Pennsylvania.
setzt. I Ephrata in Pennsylvania. | Drucks und Verlags
der Bruderschafft, | Anno 1754.
A fac-simile of the title-pages of both first and second
volumes are here shown.
xiaft txc mm W& Jv I tt t v 1 1
tl> IClfCtf/ atnftcrcr 5Wf,
-y. ,Y SBormnm unter oettgm
3Be($-f c^mttsiMhmt
3n ntttrftieMtctyn crtfaett wmu ^uuvwi
einnen^ilDmi/ *"•*«. ro,t/
aC „*«* JTx,!tt*«* ' ©* G&riffcn QBcft 11. XlnJxrwe gcf^rricfit 9wf<
tmcr euofftflgm un& @0tt»fttqjm£fll 9nfi9t md* ^m.
»Jfifj JOH: BUN1AN
3« OttfUftcr eg** ***** 3n ^^ epMd) bf fd)riebrt/
JOH: BUNIAN, .n»»^^^gj««f*« »«***•
Urn fetnct 6$f mtffi! S wilktt ill C J? $J' J^?! J§2£?n
EPHRATA in Pcnnfylvariiit EPHRATA fll Pennfylvania
gjflitf* unt> 2JtrIaa* o«r QJriUcrjyjaff, few** iitrt Serial Dot r 1755. Sm 3tcim£l)ali>erSKimttl) wm
&cu ©omen fcenwr sefoac&feiL
21ttc$ au$ iter ©d?iDcftcrfr*tn ©tfefr
fcfeafft in S AEON.
5m Mi Iti&M 17J6.
The hymns of the Sister,
hood follow, 4to., 28 pp. :
Ein I Angenehmer Ge-
ruch der \ Rosen tind Lilien
j Die im Thai der Demuth
unter \ den Dornen hervor
gewachsen. \ A lies ans der
Schwesterlichen Gesell- \
sckafft in Saron. \ Im Jahr
des Heils 1756.
To this was added an ap-
pendix of 18 pages under
the title of Nachgesanimelter
An hang zu dem Rosen und
Lilien.
450 The German Sectarians of Pennsylvania.
No issues of the Ephrata press bearing dates of 1757 or
1758 are known ; none have come down to us, and there is
but a single one of 1759, viz. :
M. Tobias Wagner^ s Abschieds-Rede an seine Lutherische
Gemeinden in Pennsylvanien, welche er zu unterschiedlichcn
Zeiten als Prediger alle 14. Tage oder 4 Wochen bedienet, vor-
nehmlich in 1. Richmond von 1743 bis 1759. 2. Ruscombauer
M. Tobias Wagners "" I749 ** I?59' *
an feme gutftettftye
©tmrin&en in Penn-
Ivanien
fyh
von
Windsor von 1758 bis 1 759.
4. Earltown von 1749
bis 1755. 5. Lancaster von
1 75 1 bis 1753. 6. Bern
von 1745 to 1750. 7. Z>z//-
pehakin von 1743 to 1746.
8. Allemangel von 1749 to
I754- 9- -£^r Protestan.
Kirche von 1744 to 1746.
10. Frcunds Kirche von
1744 to 1746. 11. North
Kill von 1744 to 1746.
12. Elsats von 1748 to
1752. 13. Reading, etliche
mal angenommen, etliche
malabgedanckt. Ephratce
Typis Societatis. i/jp.
It appears that in 1760
Simon Kouig, one of the
traveling companions of
Beissel across the ocean, published a laudatory essay wherein
he designates the Ephrata Community "as the most devout
in the whole world." No copy of this work is known,
nor is the future history of the author. It appears that
Konig after his land operations in Lancaster county must
have suffered some reverse, and, becoming tired of the van-
ities and turmoil of the world, sought rest within the Klos-
SBcfcfc «3u unffrfcfckMtowi geifat
>'I6 fprcfa'qcr nllc 14. £(ig oDet4.
SBocijcit be&tcuet; write Ouilty in
1. 9ftiim»Mj6 vtn 1743. M* 1759.
2. 9wi?rctnf'nicr kii 1749. US 17J9.
4- ^orlfpron wa 1749. bt<$ i7SJ.
J. i«n«(?CT Mil i7Ji. bis 17^3.
6- Qton wn J74T bis 17J0.
7- StolMfwfln von 1745 bif '"T4&
8. 2fgui744. 6(61746.
10 .S'KiinM.fi'lrclkipcm 1744.111s 1746.
n. 9?i>rtfc.Rill »oni744 bis 1746.
12. 7fi-
13. 9C<«6ing cdidic mal anauKitimtn, crtidjt
mot afrgtixincft.
EPHRATjE Typis Foactatis.
MDCCLIX,
Brotherhood Imprints.
451
ter. No mention of his death appears in the Register, at
least not under his family name.
The next Ephrata issue known to us is a duodecimo of
39 pages, it was also printed by and at the expense of the
Brotherhood :
Abgeforderte \ Relation | der Erscheinung | eines entlcib-
ten Geists \ Dem Publico zar Nachricht getreulich \ aus dcm
Munddercr, die von An- \ fang bis ans Ende mit inleressirl,
I aufgesclirieben. \ Ephratce Typis <2f Consensu Socielatis,
I Anno Domini MDCCLXI.
Sffyjcfbr&CttC
RELATION
let erfaftmmg
dnc$ ciMtcn ©cift§
$Xm Publico jut 0to$rf#t getmiffcg
<*U$ Dcm 9Jtua& fccret, tic von 8tu
fang Hi an$(£ift e mit mmcifa t,
aufgefefcrteben.
Uttb fcc tev (gctft *>or mfe ribet gmg W
(iurtbc.i mt'r bie $aarc $u Berg \t<
alt mtnem tetbe. 6:ob iv-i*. >&
(Sfcfdng &er ctnfamen
£urtel«£-
acMnfltem ©efprW jwifcfim (EWff
unfc bcr <5ee(en.
2ttr«wm«n jjetrcgtD con einemwol3eprftf|tf» **W*«8!WWM*I 1W|>
fotfitr JCfuCWftft
» l^^^l •'
Anno 1762.
454 Th^ German Sectarians of Pennsylvania.
says "printed and published by the Brotherhood," it was a
private venture of one Godfrey Zeusinger, of Kiisterin, Ger-
many. Nothing is known of the above Godfrey Zeusinger.
In the very next year, however, one J. George Zeisiger
appears to have control of one of the presses of the clois-
ter, upon which he prints several books, which were not
Kloster publications.
In the year 1763 we have two series of imprints. A Ger-
man edition of Benezet's " Observations on the Enslaving,
Importing and Purchasing of Negroes." This was printed
by the Brotherhood, but at the expense of some Friends :
Eine\ kurtze vorstellung
AFRICA,
NEGROES,
des theils von \ Africa, \
Welches bewohnt wiral von
Negroes, \ Darinnen
beschrieben wiral die
fruchtbarkeit des- \ selben
landes, die gutartigkeit
dessen einwohner, | und
wie man daselbst den scla-
ven-handel treibt. | Zwey-
mal in Engldndischer
sprache undminzum drit-
tenmal\und das der Hoch-
teutschen Nation sur mit-
leidenlichen \ betrachtnng
des zustands ihrer armen
mitgeschdpffen, in ih- \ rer
Sprache, heraus gegeben.
Ephrata Drucks der Soci-
etal auf Kosten et- \ licher
freunden. Anno Domini
MDCCLXIII.
The other series bears the imprint of the above-mentioned
5>arWj [Uf*
feltxa nra$rt,W«MMtt8Wtl*fitn rt«tw&ntr,
SulMiOAm (to* wrfctyefcnra Amhorca, urtt
frtrsa* sjrftnftcn, miffit n bifmsttt Wh
on tea 8« H<*>
a?it« *tffl&rims ntnOxx fSrifrt'**" i«t*nuflleo *on *»
HMtMn na&mfafftcn pcrfoiim t\S: (StorgCTOaflW/
$**»!} Aute&usfon mt> 3«ob Softer/ 1ft* rintn
UWiiig nun jiun WtKnmaJ,
«a *a« *? %&.imtf£ Peru, in SBcft^neicn j un I insSemem "a~
S',!,t |W*- beyfindet. \ In zwei Biich-
•M&uibivKb ibm 1669 ^« I Vormals im Span-
I.lnpnunum ffitirr QJdx'rciTrictjfcit tviilm ?nm ischenbeschrie- I bendurch
<-iT:nmj| nut .(>* naifiN uIhtm*, wit turn j>i,f . „ ., ' _ . .
tfjrcctr, M;rd> Albaro Alonso Barba.
o„ y »1*.,t Pfarrherrzu St. Bernards
WeW ciiitin nmen anfiang bcfrrftnft Kirchspielin der \ Kaiscr-
^atfr'e lichen Stadt Potosi, in dem
t p h r a t a ^5. I nigreich Peril, in
w*mmj.*Kgm* *,...., WesxUI*dien . im , >Ar
/<5<5/. I Hernach in das Engl'dndische iibersetzt durch
Edward, Graff \ von Sandwich. Anno /66p. | Und nun
um seiner Vortrefflichkeit willen zum \ erstenmal ins Hoch-
deutsche iibersetzt, und zum Druck \ befordert, durch \ G. R.
j Dieser Kunst Befiiessenen. | Nebst einem neuen Anhang
betreffend \ Materie. \ Ephrata \ Gedruckt durch J. Georg
Zeisiger, Anno 1763.194
This appendix contains a number of medical and industrial receipts.
456 The German Sectarians of Pennsylvania.
It is not known who was the hermetic philosopher "G.
R." at whose expense this book was printed. After the
year 1763 the name of Zeisiger ceases to appear upon the
1 - ■ 1 n Tar— — t~~~" •^ftjT
rffrh
n5Sz
1 r,.L°.i
rr
^
n — r
L,l I ,|3»
J." , ■' at— miii-rr^_: JfMfl
Plate in Barba's Book on Metals.
a Deep dish of iron or copper, £ Hood of still, c Spout, d Tripod.
e Dish water to catch the quicksilver. / Oven, g Mouth, k Opening
to draw ashes, i Opening, k Chimney.
publications. From other entries found in different Ephrata
manuscripts it would appear that the Zeisiger family were
Bollinger Genealogy. 457
members of the congregation, as in the Register we find
Eva Rebmanin (Zeisigerin) d. Feb. 8, 1791.
In the same year was printed at Ephrata the Bollinger
genealogy. This literary curiosity consisted of two pages,
one of which is reproduced in fac-simile. The only known
copy is in the collection of Dr. W. H. Egle, of Harrisburg.
Upon the first page are mentioned the following members
of the Bollinger family :
Daniel Bollinger, b. March 28, 1728.
Magdalena Bollinger, b. December 15-16, 1730.
Anna Bollinger, b. February 14, 1732.
Elizabeth Bollinger, b. March 15, 1734.
Barbara Bollinger, b. January 15-16, 1736.
Christian Bollinger, b. January 1, 1738.
This is undoubtedly the first printed Pennsylvania gene-
alogy.
In the following year, 1764, new patrons of the Ephrata
press come upon the scene. These were the German Bap-
tist brethren west of the Susquehanna, in the present Frank-
lin county, which was then commonly known as the Cone-
cocheague Valley. Many Dunkers had settled in this fertile
valley, whose relations with the Antietam and Bermudian
communities were of a friendly character. Here, as well as
in the Shenandoah Valley, the First and Seventh-day Bap-
tists lived side by side without any clashing. It was at the
request and cost of the First-day Dunkers that the Brother-
hood printed an American edition of the ten books of Abdias'
"Apostolic Conflict." It is a i2mo. of 388 pages:
Vonder \ Historia \ Des \ Apostolischen Kampffs, | Zehen
Bucher, \ Wie sie der Abdias anfdnglich in Hebrdischer \
Sprache beschrieben, Entropius aber ins Griechische \ tend
Julius Africamts ins Lateinische ilbersetzt haben. I u. s. w.
Vormals in Amsterdam : men aber in Ephrata ge- \ druckt
dnrch die Bruderschafft auf Kosten der \ Bruderin Canegot-
schiken, im Jahr 1764.
458 The German Sectarians of Pennsylvania.
®88W
§3m£|a6t WfU mi, Den jten ^ojUMft tm*^
4fm XtQttt $>3$ «DeS39T<£
«Stt Conaeftogue. gift i2g
g3m3o5r Cftrlfll 1743/ tatgRarttu*, ffiunfcttiff
Sbo&ren an tier Conneftogue. Silt 20 jafyt, 176 \j&
iS^v Gbnm 174%, Den i2ten (September^
i«B mme 9*U2>£>£ feint
ruariu$,&
H-5«93l 35D££39*®er Qcfwrtfeffifunft: |g
jMj ?92on& in 3»iateg, 29. § 3upl«r»nb qRMg, 18, £$
Jl ©fliimjn SBaflcrman.22. * 2Kartun& &:<&*, o. L?§
$3* ©oflimii* un& SBafftr*? 23cb;i* unt> gtfcfce, 18. p|
igl itian, 4, § SDfcrcuttu* «un& Stfcfic, +M
Specimen Page of the Bollinger Genealogy.
The earliest Pennsylvania!! genealogy- known to have been printed.
Apostolic Struggle. 459
At the end appears the following colophon :
Hcec Apostolorum alioritmque primi&vi Christianorem
testimonia ego Pet. Miller {alias Frater Jaebez) typis at que
consensjc Societatis EpJiratcnsis in lucem emisi, omnibus
Christian! nominis hominibus, qui has ultimas orbis oras
inhabitant ad cedificationcm, ut inde discaut, quales illos
opporteat esse, qui hanc sectantur viam. Anno a partu
virginis MDCCLXIV.
Stilts
IpojfolifdKit lampp/
SSi< ft btt Abdias asfdnglKft m $cfcrftif4pj«9 oicr Aw. ©rfcc&lfcfcf*
mb "Julias Zfrientuia AW htdnl^n ufc«r|'(?, n« $ctffjen JflUrcsV £ltftbigert Re&eo 3£0U/ Stcmmt
i'war n(
|§3mxWtf £'&K!H 1756/ Dcniitai $ebtuarUi$,§
&9}tt>tf<$cn 7 un& 8 Ufa gpiorae**! $ $$59t$cSi
fif$>*9R %D$l?39to$§K jut SaSett-ge6o^
jgjccn an Dec Conneftogue. Sofye&ttf 3>toncten$
Merfc^ienen in tot €kburtfc€>tunDe: |g
§| SOfonMngt&IBtag/a* 5 3ttpltcr-nn& QBaffj, 18. 5$
J| @jmncf
Ipofiolifdjett lampjfS/
SBie ft ta Abdias aaftngl'4 m $tbrdif$«
<3prax; frtitfrKbn, (£ueropu»(9 o6cr d(« fctflfgen tfferci/ CUmentto/ Cipriani unfr
2p«0tfMrt»;
VbnifaMe fhtirii* Bnjefieiirftft £itbt>ibn*tt tPavtttftfe* Datfife
dtafrjrt; Rthp ttUAro
I'nar nf$( <9 3un0fcAtt Cf?ecl4.
93ormaMto Amfterdatn; nan obet in Eph«ta gf»
ttocft butcb btefcr&Betfc&affr, auf wffen t«
SBtf&rcto CaoegotOiikcn, fm 30^17*4.
The same year was printed a German account of the mas-
sacre of a number of friendly Indians in Lancaster county
by the so-called Paxton boys. This bore no imprint :
460 The German Sectarians of Pennsylvania.
Historische \ Nachricht | von dem \ neidich in Lancaster
County durch tinbekante \ Personen ausgefuhrten \ Bhitbade
I uber eine | Anzahl Indianer, | welche Freunde dieser
Provinz war en. | Mit einigen hinzu gefugten \ Anmerkun-
gen. I Aus dem Englishen ilbersetzt. | Gedruckt im JaJir
1764.
This was followed by an edition of the " Gospel of Nico-
demus the Disciple ;" it was an octavo of 52 pages, and is
frequently bound together with the previous book.
Des I Jihigcrs Nicodemi | Evangelium | vonunsers Meis-
ters und | Heylands Jesu Christi Ley- \ den tind Anfcr-
stehnng. I Ephrata: \ Gedruckt im Jahr MDCCLXLV.
LETTER,
FROM
ZM
ilgett HicoJeini
Dattgeliam
Son unfer^ SReifterS mb
EPHRATA:
©f&rutft m 3a&t MDCCLXiv
Another issue of the year
was an anti-Quaker pam-
phlet of eight pages. This
was printed for outside par-
ties whose identity is un-
known :
"A 1 etter from Batista An-
geloni, who resided many
years in London, to his friend Manzoni, wherein the Quak-
ers are politically and religiously considered. To which
is added, ' The Cloven Foot Discovered.' Ephrata."
Batifta Angelonf,
Who refidtd many Yean inLONDOK
MANZONI.
Wherein the Qoare&S arepolftieSJIyfflifl.Klig'ooflp
tonfidcred-
Tl» whidiif added,
The Cloven-Foot dilcGverecl,
REM FACIAS— CTOCUNCTOE.MODO KM
XX BR AT A*
Ccunf/ tf £A&CASTE&
Wunderspiel.
461
We know of but a single imprint bearing the date 1 765.
This was an English version of Beissel's Wicndersclwift :
"A Dissertation on Man's Fall. Translated from the
High-German. [Original seal. ] Printed: Ephrata Anno
MDCCLXV. Sold at Philadelphia by Messieurs Christoph
Marshal and William Dunlop."
The translation was by Prior Jaebez. A full description
together with a fac-simile of title will be found in the
preceding volume, pages 419-422.
The next year, 1766, brought another large hymn-book.
The general title is similar to the folio of 1754. The con-
tents, however, are entirely different. The former one was a
book of anthems and choruses, the present one merely an ex-
tensive collection of Ephrata hymns, 725 in number. Most of
these had already been printed in the Franklin hymn-books
of 1730-36, and in the Turtel Tanbe and its appendices.
A preface was added to
this collection, written by
Prior Jaebez, wherein he
touches upon the salient
points of the Ephrata
theosophy, the organiza-
tion and peculiar features
of the Community and
merits of Conrad Beissel.
The Wunderspiel is di-
vided into four parts :
(1) Composed of 441
hymns, all written by
Beissel ; (2) contains 72
hymns, all written by the
Brethren except a few
taken from Rock and Tersteegen ; (3) 100 hymns contributed
by the Sisterhood of Saron under the sub-title Ein ange-
nchmer Geruch der Lilien und Rosen; (4) 11 1 hymns
chiefly composed by members of the secular congregation.
!UHfrr-Hptfly
3n Mm k$fcn3#tn unb Sagcun Jtitfn 3tfmS»
\M\$m SStlt'-iMrc/ fdismaditttten
UriO
<*t1dirtm$ tor »r&eit/ fo 311
bet (gOttfeliflWt ftfbfc* '«* tw.6offf5UK3
b& «axg«* ttktnt/
Tit. 1 v. I,
3"
3taa onft SMtroort f5r Mc airtoniincntie 3ts?
ocnt), rooMircb fcit fclbe ju ctnet Ijcilfauien
Cebc»^Ucbunfi roo*(e §mit$
nn& gcbcnc&t wttDtn-
Pfalm cxix 9.
VOiemABbtib em IJtfnglma ftintnXCtg
bftgbeiTrften/bfinn in fteiffct fycmns
bet ©ebotteo ^CHtes?
£xc 5P«rb«'t sum St flea-
Ephrata Typis Societati* Anno MDCCLXDT.
The year 1769 was ushered in by the issue of a Mennonite
tract {Christliches Gemuths-Gesprach) by Gerhard Roosen,
464 The German Sectarians of Pennsylvania.
upon religion and religious institutions, written in the usual
colloquial style of the period. It was an octavo of 168 pages.
Following this edition we have a second one in 1770.
This was a i2mo. of 248 pages, and was occasionally bound
with a second edition of the Ernsthafte Christenpflicht of
1745, which was also a i2mo. of 99 pages. This edition
was printed by and at the expense of the Brotherhood.
©cmutf)^@ffi)ra(&
TQtn item
®TfifNtc§m unt> |?[i'9ttia$m&m
imUw,
una '
erfdntnttg t>et- 5Bav!jetf:
fo ju tw ©ottfeligfat fitfjretto
to ^offhung t>c<* mi&tn
&btttf, Tit. i, 1.
9fa$ gtcfjf gcgcfcm
3« $ra 11116 Xnfwcft fi'r bft rtnf«mm«ite %&
ertP4>fott sum Beffcn/
Ephrata: Typis Socfatatfr
Anno MD C C L X
X
2>ti
ern(il)a(fte
Stiffen * ^fitefct,
S>annncn
(Stb&ttX,
2>armtt
iillcn 3:itcn nnB in alien SRo=
t|jra trtfkn Knnra.
EPHRATA,
tDracfg u. 25ct[«ia« !*r «8iuWtf$flfft
Anno MDCCLXX
In 1 771 Albert Conrad Reben printed at the Kloster, by
consent of the Brotherhood, a German Almanac :
Der Americanische Calender anfdas xyj2stejahr Christi.
Ephrata mit Bcwilligung der Bricderschaft gedruckt von
Albert Conrad Reben.
Nothing is known of the identity of this publisher, nor
does there appear to have been any subsequent issues.
Delicice Ephratenses.
465
The only one known for the year 1772 was a broadside,
a spiritual hymn printed upon the occasion of Johann Hein-
rich Otto's suicide ; it is a folio of a single page.
In the year 1773 an effort was made to utilize a large
number of printed sheets of Beissel's mystical writings
then stored in the loft of the Brother House ; they were
part of the editions of 1745.
When these were first printed they were issued as the
Geistliche Reden and Zionitischen Stiffts, I Theii, later as
Holie Zengnusse. Both of the latter have been fully de-
scribed in a previous chapter. Of the Geistliche Reden
only a single copy is known bearing the original title.
DelkiaEphratenfes,
Pars I.
(D5« ixs tl)ttcdtbiBta 10atta» ',
$t\tbfam @ottre<$t/
SEtt>!an& ettffttt* unB Sujrtrt 6rt CftftfUktm Otfciw
tor SiaHimta in errata tn Pinsivlvani^
ffieiftlic&e 9tttf&
Ai vilhim ftrvmrt fccih ejl: ftmanm tf vu, & ad-
moJitm frtfe baiitat. A-111 virtutrm mitemfitbrtm Dii
ffumat, bngiaupu wan G? triuam.
Plato lib. XL dc rep.
Delicto? Epbrate fifes,
Pars H.
Obtt bto tbrwtltbiflen VJ>att«&
3rt cbfam ©ottrec&t/
SWanB 6Hffta< tm& Sufercris M (Jbtifdidtu Dtttai
tn mithtt in tern ^Cwn !
KfcrtfiWJrWjB ifl bie StwegOM/ b«tm*tbmalfc«r ymfottt*
fl |«1<* Sfrael, }»r Effbefiinjajj
ihrts Isixii* j,n& tOcline wttcrgij«» &«/ fjaenbe; Earn (*
ifl 3''' D«»i)ecni jufudxrt. •flof. 10, u.
©bgirid) w. ?. ubtrbaupc feint 5tf» <(V fcj hum txrt
Vjxrtai m'chl fu.ixn («Ue; |b gibo eo both otttrbtttg* «& gw
wffti ttfonben S(it« UwltAnbc/ barum <• «or anbertn 3ci«it out Clotti
tburbm ^'£r«n sufntbcu/ nnb p*5i»3bmtjubefebr«it/ warn* raqnaitbtrfl'
em^-firrett nocb pntxr unb ftincr <0i».*x tbtObiftig vottttn wtiL "10>4roi
•KroUcb.bfr {.USrr tin V«liii btt (Sate t 11 0
enter eeefen &tfn ®&tt
uttf> bcffta Q5ectent»or> un& vdr efae Seek/ (i n4d) e»
tea <5«gcm»tWt vnb VercinwmQ
buret) fcine <3n«t>e iff fccgimjj
rcorbcrt.
t'srthenopolis: (Bf&turft Anno 1 7 7 f,
wt 3acob JCframO.
Nothing of importance issued from the press of the
Brotherhood during the Revolutionary period. All that is
known are two broadsides containing hymns, emanating
from and printed in 1776 for the Antietan Congregation :
Das Raben-Geschrey, by Andreas Schneeberger ; a poem
of ten strophes.
Die Sti?n??te der Turtel Taube, by Sister Barbara Schnee-
berger ; a poem of eight strophes.
During the years 1777-78, the finances both of the united
Colonies as well as of the Province of Pennsylvania were
in dire straits, a condition which was augmented during
the British occupation of Philadelphia. Votes were passed
468 The German Sectarians of Pennsylvania.
by both the Assembly and Continental Congress authorizing
the issue of paper currency in enormous amounts.
Thus, March 20, 1777, the State Assembly authorized
the issue of ^200,000 in bills of credit for the defense of
the State.195 The cuts and plates for these notes were en-
graved and cast by Michael Schubart. The paper was
made at the Wilcox Mill and printed by John Dunlap.196
Large as was this sum, it was a mere bagatelle in com-
parison with the $25,000,000 authorized by Congress be-
tween197 May 20, 1777, and January, 1779. The contract
for printing these bills was given to Hall & Sellers and
taxed the facilities of the different country presses to the
utmost. It is here where the tradition comes in that a
large number of sheets198 were printed upon the Kloster
presses at Ephrata, upon paper specially made at the
Ephrata mills.199 This was said to have been of a bluish
hue. The specimens here shown are of this kind. The
old tradition connecting the issues of Continental currency
and the Ephrata press during the years 1777-78 is undoubt-
edly based upon fact.
The first issue after the war was over was a broadside.
It was a eulogy in memory of Sister Melania, who died in
in the Sister House, September 11, 1784.
Ein Denckmahl aufgerichtet zum heiligen Andencken
der H. Jungfrau nnd Schwester Melania in Saron, als sie
den 1 1 ten September, 1784. Ein Erbauliches Liebesmahl
for die gemeinshafft gehalten.
The only known imprint of the Ephrata press for the
year 1785 was a third edition of the Emsthaftc Christen-
pflicht. It was a 12 mo. of 199 pages.
195 Journals of the Assembly, p. 131.
198 Ibid, p. 208.
197 Journal of Congress, vols, iii and iv.
198 Each sheet contained eight notes, one each of the following denomi-
nations : four, five, six, seven, eight, twenty, thirty, and forty dollars.
199 Taken out of circulation by act of Congress January 2, 1779, on
account of all denominations having been counterfeited: Journal of Con-
gress, vol. v, p. 7.
( 'ontinental Currency.
469
470 The German Sectarians of Pennsylvania.
% ^irtij &QLL&RS. f
'Printed Cy H A L L ad S E L.~%
LERS. 1773. <&
I jTOggggg DOLLARS
Under New Management.
471
In the next year, 1786, an attempt was made to again
infuse more or less life into the Ephrata printing office.
This was now taken in charge by Prior Jaebez and Brother
Obed. One of the issues was the well-known Chronicon
Chronicon Ephratenfe,
f&itfWtf»& ben 4cbctt9=2.auf bea nvtfr&j(je»t Vcitet* in Cbttffo
grtebfam ©ottrc^t,
<5Jn)!an6 ©tifftcr* una 93ortfef)crtf DeS geiftl. Dtitni Dcr ©nfamm to
Ephmta hi Itt ©fttffc&aft Lancafter i(| Penniyivania.
Bitfameu getraaen ton 23r* Lamech u* Agrippa.
gr iff ixmc pas §cuct cincg (SolDfcfymieDg, unt) rote Me (Seijfe Der (JCdfcf)ct: (St
roirD Die SCinDcr £eoi reiniaen roie <£5olD nnD ©ilber. 931ala#. 3» 2. 3,
€d i|t Die 3t am #aufe ®otte$, fo aber jucrft an
nng, roast rotll &or ein SnDe rocrDeti tntt Dcneri/ Die Dem <&>angelio OotteS
nirt)t giauben. UnD fo Der ©ercctyte fummcrlidj erl)alteu roirD/ rote TDiflt &«r
©ottlofc unD ©unDer etftf>eincn 1. $etr. 4? 17- 18-
EPHRATA: ©f&rutft Anno MDCCLXXXVI.
Ephratense, which next to des Blntigen Shau-Platzes or
Martyrer Spiegel was the most important issue of the
Ephrata press.
472 The German Sectarians of Pennsylvania.
This book has thus far been the principal source of infor-
mation relative to the history of our Mystic Community on
the Cocalico. It was in fact, however, a mere abstract of
the Diary of the Brotherhood which had been kept by
Brother Lamech, who died in 1763. Such parts as were
printed by Prior Jaebez were intended as a eulogy to the
late founder and superintendent, Conrad Beissel. Jaebez
evidently succeeded Lamech as the diarist, consequently
both he and Lamech appear upon the title-page as the
compilers, Prior Jaebez using the Latin equivalent Agrippa
for his Kloster name.
^>^i^u^ fr$,~se4-nr*j^
;A-rt**-y\
m
Endorsement on Fly Leaf of Alexander Mack's Copy of
Chronicon Ephratense.
Original in Historical Society of Pennsylvania.
The compilation of this book was commenced a few years
after the death of Father Friedsam, the intention being to
issue simultaneously both a German and English version.
When the German version was finished a clean transcript
was made, and translated into English by Prior Jaebez.
This was completed just prior to the invasion of Pennsyl-
vania by the British in 1777, when the English MS. was
taken by Jaebez and Obed personally to their Philadelphia
correspondent, Christopher Marshall, who was then sojourn-
ing in Lancaster city, with the request that he revise the
An English Version. 473
English version. Christopher Marshall thus notes the in-
cident in his diary :
" August 15, 1777. To writing, being engaged at times for
this week past in correcting the Annals of the Brethren of
Ephrata, left with me by Peter Miller and Obed when here to
visit me."
" August 21, 1777. This afternoon I finished my correcting
of the manuscripts, or History of the Brethren of Ephrata, con-
taing four hundred and eighty-eight quarto pages. ' '
" December 27, 1777. I spent the evening at home examin-
ing part of [the] History of Ephrata brought me by Peter
Miller for my inspection and correction."
The seizure of the buildings for hospital purposes and
the troubles incident to the Revolution evidently prevented
the printing of the Chronicon at that time.
When finally, after peace was declared, a renewed effort
was made to publish the book. However, the German ver-
sion alone was printed. It was a quarto of 450 pages. It
would be interesting to know what became of the English
manuscript as corrected by Christopher Marshall. As some
of Marshall's books and papers are said to be still in exist-
ence, there is a bare possibility that this literary curiosity
might yet at some future day be brought to light.200
Another fact that strengthens the above statement that
the Chronicon was compiled before the Revolution is shown
by the fact that no mention is made of Revolutionary inci-
dents except in a mere foot-note.201
Three other issues attract our attention for this year.
The first, an octavo of 44 pages, was a translation of an
English pamphlet upon the condition of the Indians :
Etliche I Annierkungen \ iiber den \ Zustand und Ge-
ninths- I Beschaffenheit \ Der \ Indianischen Einwohner \
200 An English translation of the Chronicon, by Rev. J. Mark Hart, was
published in Lancaster, 1790.
201 Vide p. 240 supra.
474 The German Sectarians of Pennsylvania.
Dieses \ Welttheih. \ Ans dem Englischen ubersctst. \ Eph-
rala. \ Gedruckt Im Jahr MDCCLXXXVL
This was followed by another {Die merkwurdige \ In-
ianer-Predigt, etc.), alleged to be an Indian's reply to a
sermon preached by a Swedish missionary in 1710 on the
Conestoga. The missionary here alluded to was Rev. Jonas
Auren, who came over with Bjork and Rudman in 1697,
and embraced the Seventh-Day doctrine.202
Srn m .< r f u « g f n
fiber ben
®cr<9flffcnftrft
3nWontfc|)en mw$nw
2)iefitf„.
Slug 5cm (Sngflfc$cn u&afefct.
E P H R A T A,
fgf/ tt>efc$c toon cincjji igcfcttJfMfcfcn Mifli-
onario j}Cf)a!ten tOOtitO, Oil bit £a%f]G£e),
3m 3<$t *7io
E P H R A T A,
mtwtt 3m 3«ft M,t,cc,txxx,n
The remaining issue of the Ephrata press for this year
was a second edition of Obed's Ephrata school-book, Ktirtz
gefasste \ Niitzliches \ Schul-Biichlein. A full description
with fac-simile of title-page will be found upon pages 306-
7 of this volume.
202 See German Pietists, 127-8.
Entire New Testament. 475
The next year, 1787, is noted for the issue of another
unique publication, —
Das I Gam Neue \ Testament \ Unsers \ Herrn Jesn \
Christi, I Recht griindlich verdeutschet. \ Ephrata in Penn-
sylvanien. \ Anno 1787.
[Translation. — The entire New Testament (of) our Lord
Jesus Christ, right thoroughly Germanized, Anno 1787.]
©anj Sfcue
efla
cut
tlnfera
%<£tVtt 3£fti
Sfrrtfa
SUcfct grim-Hid) »jje wrjter has not been able to verify this statement, but is satisfied
of its correctness.
476 The German Sectarians of Pennsylvania.
It consisted of 192 pages. This includes an appendix of
four devout hymns.
To counteract the inflence of this version, Michael Bill-
meyer, of Germautown, printed during the same year an
edition of the standard Luther translation — it was also a
i2rno.
About this time a book or pamphlet was issued under
the title Der Widerlegten Wiedertaiiffer (The Refuted
Anabaptist). It is not known where this was printed, as
no copy is available ; in the year 1788 an appendix to this
was printed at Ephrata :
Anhang zum Widerlegten Wiedertaiiffer. \ Das Ver-
gnugte Leben eines Einsamen, Namens Jorgel. \ Glnckselig
is I der Mann | Der so wie Jorgel leben kan.
It also brought out a
work of 72 pages, 8vo., by
Alexander Mack, son of
the Patriarch, and former-
ly Brother Timotheus.
[Translation.— Apology
or scriptural vindication of
divers truths challenged
by a lately issued writing
under the name of the Re-
futed Anabaptists, written
for the common man by
Theophilum.]
This was also printed
upon the Ephrata press.
Mack, who was now the
presiding elder of the Duu-
ker Church at German-
town, and who was so in-
timately connected with
the press of Christopher Sauer (2), now, in his old age,
was obliged to return to his former associates of the Klos-
APOLOGIE,"
D5« fd)riftmi(igc <25eranm)or.'ung
Ctlid>«r <33al)t|)cittn.
<£nirt lai ganje
jcljobcn iBctbcn.
©trtcn 3ttt!)UlHCtn DtS NMuwIifini unD Atheifmi
entgegen gefejt, imb jum £ci(igcn Sttactjlinnm b«i
VCinbcrn 6cr Obetn 2Bci«l)Cit.
EPHRATA.
©cotucct im 3a&t 1789.
In 1790 we have a curious story by a Lutheran pastor in
Maryland, about a man who entered into a compact with
Satan.
Merkwiirdige \ Gesc/iic/ite, | Von \ Einem Menschen,
der mit dem \ Teufelin einem Bicnd getreten anf achtzchen
I Jahr, und wieder durc/i Christum erlbset \ worden ist. \
478 The German Sectarians of Pennsylvania.
Nebst-einer ScJmtzschrift iiber die Listening dieses \ Werks,
und kurze Anmerkungen, durch Sprit- | che der H. Schrift.
I Heratcsgegeben von \ Johann Gcorg Schrceder, D.D. \
und I Evangelisch-Lutherischer Prediger in Maryland \
Ephrata, gedrnckt im Jahr 1790.
([(fjtfpff/
93on
<*mem gRtnfgcfy &er mtt km
Xeuftl in cincn 95un& gettetm oaf a$t$fa
3dbV/ un5 roicCct Dutd) Gljtiflum «l6fet
reorBcn .iff.
ttebft-tintt ©dju&fcfcrift fiber Die W|fcrun9 M«ft#
QJScfftS, uo& furjc 2lnm«tfungcn, fcutcfj ©prii/
rt)e bet £• ©c&rift.
Eetautfgegebcn fcon
Johann Georg SchrcederjD.D.
und
We have also an edition of the Ephrata Kurtzgefasztes
Arzney-Biichlein fur Menschen und Vieh, darinnen CXXX
auserlese7ie recepten. i6mo., 24 pp. [A doctor-book for
man and beast.] A second edition appeared during the
next year, 1791.
There was also issued a i6mo. of 55 pages. This was a
George Adam Martin.
479
sectarian publication. As the title says, " It was not to be
sold but given away."
&er bugf« stofen @tabt SJabd,
2Bfe «r sue CErfennmig frfnet <5imtt
fctnijun, unb bicfetbe bcrcuef:
©enett bertfibtfen 5Beic!}f alien unbugfertigen QJtebigetn
jum (Syemoel cotgcftcQef, t>on
C yf. €in urn bet 5Bat)tl)eit vmQen QJew
ttiebenet.
(SHc&t ju ocrEflufen, fonbetn ju&etfcbenFtn,)
€pl)trtta, gebrucft auf £o{ten bet Cicbbai-er.
17 9 1.
ffi&riftHt&e
©tMUt&ef;
entMd
Mim&t mi aUtn $<($» anf Dec gftife
aacb bet eerlomen Jjjerrlicbfeit iu
toifTen n&tbifl ift
5«au^flcgc<5 ©abbcu!)*,
3 n> 1 f 4 e n
Gmem Xdifer, SRogtrcne, SKoiniffft
Qatbotjc uu$ Sicrtfiumfliim
giebd finttn ©fri
>
CO
z
z
LU
Q.
U.
O
<
<
I-
o
LU
CO
z
<
tr
LU
C3
LU
I
<
<
I
Q.
UJ
H
<
UJ
o
<
co
Q
O
C3
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_l
O
UJ
I
I-
CHAPTER XXII.
" THE EPHRATA REGISTER : NAMES OF SUCH AS IN THE
LORD FELL ASLEEP."
Anno 1728.
Landert, , wife of Bro. Sealthiel (Sigmund Landert).
Beller, , daughter of Peter Beller.205
Anno 1729.
Eckerlin, , widow of Michael Eckerlin and mother
of Brothers Elimelech, Jephune, Onesimus and Jotham™
Anno 1733.
Lassie, Jacob ; died February.
Eckerlin, Catharina, wife of Samuel Eckerlin (Jephune.)
Traut, Henry, January 4 ; died at Germantown.
Anno 1734.
Lassie (Lessle), Peter (senior) ; died of consumption March
31. (April n.)
Walter, Caspar, died in autumn, of grief caused by Beissel
leaving the congregation.207
Meyle (Meylisin), Sister Anna.
Anno 1735.
Landert, , second wife of Brother Sealthiel (Sigmund
Landert).
205 Vide vol. i, p. 139.
206 Vide vol. ii, chap. ix.
307 Vide\o\. i, p. 217.
485
486 The German Sectarians of Pennsylvania.
Steinsin (Stein), Maria, wife of Heinrich Steinsin (Steinzin).
Kiessner, Brother Philip.
Anno 1736.
Beller, , second daughter of Peter Beller.
Anno 1737.
Schiile (Schuhly, Schulie), Hans Michael.208
Debahe (Dubois, Duboy, Dibo), , wife of Conrad.
Eicher, , the old Sister (wife of Daniel), evidently
the mother of Daniel Eicher (d. 1773) and grandmother
of the Prioress Maria.
Anno 1738.
Bremmer, Martin (Brother Martin). A single Brother, one
of the first in Ephrata. The community tailor. Died
imo. 3d. 1738. The first death among the Solitary.209
Anno 1739.
, , mother of Sister Migtonia.
Blum, , wife of Dudwig Blum, singing-master at
Ephrata.210
German, , the old Brother.
Thoma (Thoinen, Toma, Thomman, in Swiss documents),
Johannes (Hans), Jacob, from Viedendorf, Switzer-
land.211
Zittel, Brother Philip.
Schuh, , wife of Ulrich Schuh.
Anno 1740.
, — , wife of Brother Jonadab.
, Louisa (Lowies), daughter of Brother Jonadab ; they
208
209
210
211
were French people (Huguenots).
Vide p. 382.
Vide vol. i, p. 350 et seq.
Vide vol. ii, p. 137.
Vide vol. i, p. 260.
Ephrata Register. 487
Wengeriu, Elizabeth.
Witt, , Brother Wilhelmus. " He was a very quiet
and reserved person, who fell asleep in the Lord."
Anno 1741.
Bohler, Sister Esther.212
Walter (Walltherin), Sister Anna.
Wohlfarth, Michael, Brother Agonizes ; died May 20, 1741,
aged 54 years, 5 months. (Der in Gottgeehrter, und
Vorsteher in der gemeinschafft, entschlief den 20 May
seines alters 54 Jahr u. 5 Monath. Namens Bruder
Agonius, original MS.).213
Jacobs (Schacks), , mother of John Jacobs.
Jiightly (Jiichlie), Benedict. Brother Benedict (died in No-
vember).
Weiser, Anna, Magdalena (Madlina) ; (b. January 13, 1725),
d. March 16, 1741-42, a daughter of Conrad Weiser
(Brother Enoch).
Anno 1742.
Thoma (Tomasin), Sister Catharina. " Which was forgot-
ten ; she was a loving soul (and) had in Switzerland
much persecution experienced for God's sake. She did
not long in this Society dwell ; her age was 40 years."
Levy (Levi, Lewie), the young brother. " Did also in the
Lord fall asleep."
Jonadab, Brother. A French Huguenot and member of
the Zionitic Brotherhood.
Weydner (Weydnerin), , widow.
Thoma, , wife of Theodore (Dores, Durst) Thommna.
Anno 1744.
Hohn, Henrich.114
Heidt, , Sister Bernice. " She was one of the four
212 Cf. p. 382-3.
213 For full history of this evangelist see vol. i, German Sectarians.
"* Vide vol. i.
488 The German Sectarians of Pennsylvania.
first Sisters who at Ephrata lived together, and fell
asleep in the Lord, the 30th January, her age 32 years.
She was a peculiar soul, in virginlike life. She was
the old Brother Leonhart Heit's daughter."
(A beautiful girl, who lived with her parents at Oley.
After a visit from the Solitary Brethren to her father's
house, she followed them to Ephrata without the
knowledge of her parents or the young man to whom
she was betrothed, took the vows of eternal virginity,
and joined the Sisters in Kedar. She died of con-
sumption, and was buried at night by torchlight
with much ceremony.)
Hartman (Hardmann), Caspar.
Lassie [Lasley, Lehle (sic)], David, Brother Isaiah. "In
the year 1738 towards Ephrata came : In the year 1742
came the Herrn-Hutter here, into these parts — he per-
mitted himself to be prejudiced by them, and they took
him away, yet in the same year, to Herru-Haag ; and
in the year 1744 took he his journey again to this land.
As he, however, on the ocean was, became he sick, what
was there to be done, the anguish of his heart was so
great that he thus daily exclaimed : O Ephrata ! Eph-
rata ! you lovely Ephrata ! O my dear Mother ! and
my beloved Sister ! In such misery did he die, and so
was the ocean his grave. His age did he bring up to
29 years, 6 months. (Brother Isaiah was one of the
original " Zionitische Briiderschaft." Died in autumn.
Germann (Germannin), Sister
Fahnestock, , Sister Armella, daughter of Laborius
Fahnestock, of Westphalia, Germany, died October
23rd, age 31 years. " Fell asleep in the Lord the 23rd
(of) October, her age 32 years. She was a near rela-
tive (sister) with the old Brother Diettrig Fahne-
stuck.215
Jl5 Vide vol. i, p. 372 et seq.
Ephrata Register. 489
Erlemvein, Andreas. Brother Andreas.
Anno 1745.
Thoma, Jacob. Brother . " Did in the Lord fall
asleep, 1745 ; was already in the Schweitz awakened."
Schreit (Schreid), Engelbert, also written Engelbert-
schreid.
Anno 1746.
Funk, Sister Magdalena : died January 14, 1745-46, mother
of Brother Obadiah (Samuel Funck), aged 55 years, 10
mouths.
Mellinger, Christoph.
Gehr, Sister Rebecca, wife of Peter Gehr, whom she
left to enter the Kloster. " In the Lord fell asleep the
30th (of) May ; her age was 34 years and 5 months.
She was formerly the Brother Peter Gehr, his wife."
Gochuauer, Maria.
Rebmann, Brother.
Miller, Hauua. (Sister Hannah), daughter of Johannes
Miller.
4i* $*xm* iff omyjnJmHtntMA^ ?&
fs A ft-. IjLj. JL, $4 j&tef^Jt^ue %ff.sJ*--
Anno 1747.
Ittisin, Ursula.
Meierin (Meier), Sister Migdonia.
Zinn, Jacob, son of Herman Zinn. " Did in the Lord fall
asleep."
490 The German Sectarians of Pennsylvania.
Lassie (Losslin, Loscherin), Catharina ; died September 6.
Bender (Bander), Eissbert.
Roth, Anna, daughter of George Roth.
lassie, , Sister Rosa. "On the 13th of December
in the Lord fell asleep; her age 19 years, 7 months.
She was the youngest daughter of Peter Lassie, Sr.,
and sister to Phoebe (Foben.) She entered the Sister-
hood in Kedar as soon as she attained her eighteenth
year, and died shortly after her time of probation was
over."
Anno 1748.
Kalcklosser (Kalkglaser), Johann Heinrich. " On the 29th
day of the 12th month of the year 1748 is the beloved,
venerable Brother Johann Heinrich Kalkglaser gone
out of this time in the evening in the 12th hour, aged
70 years." 11C
" Johann Heinrich Kalckglaser was one of the important
brethren in the Community. He originally settled
in Germautown, but came to Ephrata at an early
clay, and became one of the Zionitic Brotherhood."
Anno 1748.
Heidt (Heidin), Barbara.
Derborough (Dobere, Durborow), John, an English (Welsh)
convert from Nantmill, Chester county.217
Miller (Mullerin), Clara, wife of Heinrich Miller.
Jager (Jagerin), Margaretha.
Eicher, Anna, Sister Anna, eldest daughter of Daniel Eicher.
sister to the Prioress. One of the first two maidens who
followed Beissel into seclusion on the Cocalico. " Died
on the 13th day, 12th month, 1748, in the morning hour,
She entered into Matrimony shortly before she died." 218
216 MS. Chron., p. 892.
217 Vide Chronicon Ephratense, 197 ; also vol. ii, chap. xi.
218 MS. Chronicon Ephratense, p. 900.
Ephrata Register. 491
Bucher, Peter, Brother Joel. " Did in the Lord fall asleep
1748 ; his age was 52 years. He led, in his doings and
Life, a lowly, retired, fervent Course of Life ; what he
experienced gave he never unto Day — his death was
also as if he only his outer shell had Cast off." Upon
the nth day, 12th month, 1748, in sixth hour of the
night, Brother Joel went to sleep. He always had an
impression that he was to be a Martyr." 219
Pettikoffer, Anna Elizabeth, wife of Johannes Pettikoffer.220
Amalia, Sister.
Wagely (Wagele), Michael.
Schuh, , wife of Jacob Schuh.
Gorgas (Gorgasiu), Sophia.
Graff, Christian.
Seller, , wife of Peter Beller.
Hohuly, Jacob, Brother Ephraim.
Stattler, Barbara, mother of Sisters T/ieresia, Zenobia and
Sincletica.
Klopf, , Sister Tecla (Thekla), daughter of Peter
Klopf. "On the 6th (of) October, in the Lord fell
asleep, her age 30 years, 8 months. She was the aged
Brother Peter Klopf his faithful daughter."
(She is credited with composing several hymns in the
Turtel Tanbe).
Heypel (Heuppel), Paul.
Kohl (Kohlin), old sister.
Anno 1748.
Hoffle, , Sister Drnsiana, youngest daughter of Peter
Hoffle. " On the 7th (of) December in the Lord fell
asleep, her age (was) 28 years, n months. She was
the aged Brother Peter Hoffle his youngest daughter.
(Came to Ephrata from Falkner's Swamp after the re-
219 MS. Chronicon Ephratense, p. 897.
220 Vide vol. i, p. 281.
492 The German Sectarians of Pennsylvania.
vival in 1734, and was only fifteen years of age when
she joined the Sisterhood).
In Lantech's original MS. Diary there was at this point
a note stating that up to this time 70 members had
died, viz., 27 brothers and 43 sisters. They were
buried in different places.
Anno 1749.
Thoma (Thommen), Durst (Theodoras).
Nagely, Rudolph, Brother Zephania. " On the 29th of Janu-
ary he fell asleep in the Lord, upon a Sabbath even-
ing, during the tenth hour. He was a son of Jehoiada."
Fridlieb (Friedlieb), Caleb.
Graff, , Sister Priscam. " On the 20th (of) February
in the Lord fell asleep ; her age (was) 28 years. She
was the daughter of the aged Brother Jacob Graff."
(She was the composer of several hymns in the Tnrtel
Tan be).
, , Sister Margaretha, from the Gimsheim
awakening.221
Gass (Gast), Jacob, Brother Jethro. " Fell asleep in the
Lord the 1749th year, the 12th October, during the
evening of a fifth day, in the twelfth hour. He was
awakened already in the Schweitz."
(Jacob Gass was one of the first to join the Community,
and one of the three who built the second cabin at
Ephrata. He was frequently called into counsel by
Beissel. When the Eckerlins were expelled, in
1745, Jethro was installed Prior, but only held the
office for a few months, being succeeded by Brother
Jaebez. September 5, 1746, he was, however, installed
a second time. Three years later he was dismissed
from his office, succeeded by Brother Eleazer. His
221 For a full account of this revival see chapter xii ibid.
Ephrata Register. 493
downfall affected him so greatly that he died Octo-
ber 12, 1749).
Anno 1750.
Hartmann (Hardmannin), Christina.
Hartmann (Hardmannin), Ursula.
Weydebachin , Sister Eunicke, wife or widow of
Philip Hanselman. " On the 24th (of) October in the
Lord fell asleep ; her age was 70 years. She was once
(a) very devout, God-fearing widow, who had already
much in Germany suffered."
(She came to the Community together with the wife of
Christopher Saner).
Funck, , Sister Genoveva, daughter of Martin Funck.
"On the 12th (of) August, during the first hour of
evening, in the Lord fell asleep. Her age (was) 32
years, 2 months, 10 days."
(Sister to Brother Obadiah. She is credited with the
authorship of several spiritual hymns).
Stattler, Sister Theresia, daughter of old Brother and Bar-
bara Stattler. "On the 2d April in the Lord fell
asleep. Her age (was) 30 years."
Anno 1751.
Funck, Henrich. "Died April 17, 1751, aged 30 years, 3
months, 5 days. He left a little son, born in March,
aged 1 month, 5 days. His name, Daniel Funck."
Bolsner (Bolner), Michael, from Gimsheim revival.
Margareth (Maria Magdalena in original MS.), a sister from
the Gimsheim awakening.
Anno 1752.
Junin, Magdalena, the old sister.
Sauer, Maria Christina, Sister Marce/la, sub-prioress while
in the Kloster ; wife of Christopher Saur, the German-
town printer.
494 The German Sectarians of Pennsylvania.
" Sister Marcella remained an inmate of the Kloster re-
sisting all appeals to return to her husband at Ger-
mafitown until the middle of November in the 1744,
when she left Ephrata and was induced to return
by the pleadings of Brother De Benneville (Dr.
George?) The complete reconciliation between
husband and wife did not occur until June 20, 1745,
when she again took upon herself the household
duties. She died December 14, 1752."
Anno 1753.
Kohl, , the old brother.
Kimmel, , wife of Jacob Kimmel, from Gimsheim.
" She died in the neighborhood of the Bermudian,
York County."
Traut, , Sister Eufemia, daughter of Philip Traut.
"Fell asleep in the Lord May 3, 1753."
Miiller, , Sister Sincletica, wife of Miiller,
daughter of Brother and Barbara Stattler. " On the
5th (of) July in the Lord fell asleep, in her age 51
years."
(Maria Stattler, the oldest daughter of Barbara Stattlerin,
was one of the first four maidens who pledged them-
selves to a communal life and took up their residence
in Kedar. Sincletica was one of the ruling spirits
in the Sisterhood and for years one of the sub-
superintendents of the Order.)
Klop, Peter, father of Sister Tecla. They were from the
Tulpehockeu revival.
Hagemann, Wilhelm.
Hagamamim. " Maria, wife of William Hagemann and
daughter of Brother Michael Miller. She died eleven
weeks after her husband. They were both young and
died before their parents.
Ephrata Register. 495
Anno 1754.
Kemberg (Keimberg, Kemberger), — Brother.
Kembergerin, ■ wife of above.
Gass, Elizabeth, wife of Frederich Gass.
Hagemann (Hagaman), Johan Henrich, the old Brother ;
died April 1, 1754.
Hagemann, Brother Nehemiah, eldest son of Johan Henrich
Hageman. " Fell asleep in the Lord in the year 1754,
the 14 Abriell (April). He was a son from the old
Hagemann."
(They originally came from Falkner's Swamp, went to
Ephrata in October, 1728. A brother Nathan and
sister Catherine also entered the Solitary orders.)
Bauman, Maria (a single sister); died June n, 1754, aged
28 years.
Hagemann, Magdalena, widow of Johan Henrich Hage-
man; died July 28, 1754.
Nagelsin (Negele), wife of Rudolph Nagele, Brother
Jelioiada.
Traut, , wife of Philip Traut.
Guth, Henrich.
Loscher, Jacob.
Anno 1755.
Mack, Valentine, son of the Patriarch Alexander Mack.
His wife was Sister Abigail, a daughter of Johann
Hildebrand, and Sister Constantia was his daughter.
, , Sister Julianna. "On the 1st (of) March
in the Lord fell asleep. She but one year before from
Deutsch (land) came." (Died in Saron).
Endt, Henrich.
Sprigel (Spriegel), the old brother.
Pearsol, , wife of Jeremiah Pearsol ; they were from
Nantmeal, Chester county.
Bauman, John, the younger.
496 The German Sectarians of Pennsylvania.
Anno 1757.
Hildebrand, Maria (?), wife of Johannes Hildebrand.
Landert, Sigmund, Brother Sealthiel. " Was a house-
father. In the year 1738 journeyed he to Ephrata
with all that he possessed, built the Solitary Sisters
a chapel, " Kedar," that was its name ; at that time
had he two daughters ; the one gave Ephrata good
night about the year 1744. He entered himself also
into the poor life and was a faithful follower of Jesu
Christi, and did in peace fall asleep."
(Sigmund Dandert became connected with Beissel as
early as 1724. The first love-feast of the Cones-
toga congregation was held at his house in Decem-
ber, 1724, where Beissel officiated for the first time.
His wife died in 1728, being the first recorded death
of the congregation. He married again, but became
a widower the second time in 1735. He came to
Ephrata in 1738, with his two daughters, where he
built the prayer-house adjoining Kedar out of his
own means).
Miller, Henrich, der alte bmder.
Eicher, , Sister JVaemy, youngest daughter of Daniel
Eicher. "On the 14th Sep(tember) in the L,ord fell
asleep, her age 33 years, 3 months."
(She was a sister to Mutter Maria, the Prioress of the
Sisterhood. She was a member of the Fifth Class
of the Sisterhood, and is known to have written
several spiritual hymns).
Schaffer, , Brother Elkanah, son of Joseph Schaffer,
" is from this world departed, as one where it quickly
takes place, in the year 1757."
Guth (Gut), , wife of Samuel Guth.
Schaffer, Joseph, the old father of Elkanah. Died Septem-
ber 14.
Senseman, , Brother Japhet.
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Ephrata Register. 497
Hagemann, , Brother Nathan. " Did also from the
world separate in the year 1757. He was the aged
Hagemann's second son."
(Son of Johann Henrich and Magdalena).
Stattler, , Brother Manoah. " Was also a house-
father, and also in the Lord fell asleep in the outgoing
of the year 1757. He was aged 92 years."
Anno 1758.
Mack, Margaretha, Sister Abigail, daughter of Johannes
Hildebrand and widow of Valantine Mack ; died
August 11, in the evening.
Sprigel (Sprigelsin), the old sister; died August 31.
Jacobs, Christina (Schacks in Register), wife of John Jacobs ;
died September 10, 1758. She was a daughter of old
Brother Japhet (Senseman).
Hageman, Magdalena (the young sister).
Kalcklosser (Kalckglaser), the old sister, widow of Johann
Heinrich Kalcklosser.
Beissel, , Sister Eusebia. " On the 5th Sep(tember)
in the Lord fell asleep ; her age (was) 36 years. She
was a Basel (niece) of the Venerable Superintendent.
She was a Beisselsin.
Hiirsche (Hirsch), Bentz. (No date in record).
Schuk, Ulrich. (No date in record). " Were forgotten,
and I do not know their place."222
Anno 1760.
Bauman, Margaretha. December 6. (Entered in Register
1768, in Diary 1760).
Braun, , wife of Brother Braun.
Weiser, Conrad ; July 13. (Formerly Brother Enoch) ; in
Register " The friend or Brother Conrad Weiser ;" in
Diary " Brother Conrad Weiser ein Justus." He was
buried in his orchard near Womelsdorf.
MS. Register.
498 The German Sectarians of Pennsylvania.
Anno 1761.
Weiser, Philip; Brother Theobald; died March 27; eldest
son of Conrad Weiser.
Heyd, Leonhard ; died January 25. An old Brother from
the Oley revival ; he was the father of Sister Bcrnicc.
Pelagia, Sister ; died March 3.
Boldhausen, Catharina ; died March 14. (From the Amwell
revival).
Schuck, , Sister Persida. " On the 3rd (of) June
(July ?) in the eleventh hour of evening in the Lord
fell asleep ; her age 41 years. She was one daughter
of the aged Brother Ulrich Schuck.223
, , Sister Joseba." On the 1st (of) December
in the Lord fell asleep ; her age 42 years, 3 weeks.
She was an awakened (one) from Deutschland."
Anno 1763.
Schabley (Schoppe, Sheppe), Rudolph ; died March.
Gehr, Peter; died May 12; baptized at Seckenheim near
Heidelberg in the Palatinate.224
Koch, Stephen, Brother Agabus. " In the Lord fell asleep
the 7th of July, in the year 1763. He was already an
old warrior oijesu Chrisli, in Germany, with the Pious,
where also my parents were too. He is well, can we
say in Peace elevated."
(Stephen Koch first settled at Germantown. After the
revival, in 1736, with three others, he retired to a
cabin about a mile from Germantown. They came
to Ephrata in March of 1739).
Lamech, Brother ; June 13, of a sudden death. He was the
diarist of the Community, an abstract of which was
223 Where time is given in these extracts the peculiar Ephrata notation
is indicated.
221 An extended notice of Brother Gehr is found in chap, xviii. Chroni-
con Ephratense, original edition.
Ephrala Register. 499
published after his death, under the title of Chronicon
Ephratense. Sangineister designates him as an " aus-
tere and impetuous follower of Beissel. A very un-
couth man, who proved a scourge to many, and made
many a brother's life a burden. His end was presum-
ably apoplexy, as he was unexpectedly found dead in
his kammer and his face was black."
Bohler, Catharina, Sister " Fell asleep in the Lord,
the 1st (of) March ; her age was 29 years, 7 mouths.
She had a very pious mother."
Anno 1763 or 1764.
Ebinet (Inebenet), Hildebraud and his house-mother ; died
at the Shenandoah settlement.
Anno 1765.
Keller, , first wife of Bastien Keller.
Hildebrand, Johannes (the old brother).225
Nagely, Rudolph; Brother Jehoiada (Jojada).
Klop (Klepin), Magdalena.
Durborow (Derborough, Dober), Dorothea ; from the French
Creek revival.
Martin, , daughter of George Adam Martin (1766 in
Register).
Anno 1766.
Senseman, Johannes. Old Brother.
Gorgas, Joseph ; Brother Chrysostomus ; builder of the stone
mansion on the Wissahickon, known as the " Monas-
tery."
Morin, Magdalena.
Stit, ., Catheriua.
Anno 1767.
Kiinmel, , wife of Valentine Kimmel, from Gim-
sheim revival.
225 Cf. chapter ii.
500 The German Sectarians of Pennsylvania.
Hocker, Margaretha ; Sister Albino, ; wife of Ludwig Hocker
(Brother Obed). Died April 29th, at noon before one
o'clock.
Braun, , Brother.
Henrich, Valentin.
Schwartzbachin, , Sister.
Anno 1768.
Hoffly, Barbara, wife of Peter Hoffly ; died July 3.
1768 ^J^L» W^VX,^^^
Beissel, Johann Conrad, Brother Conrad ; Father Friedsam
Gottrecht ; Irenici Theodicaci, founder and vorsteher
of the Ephrata institution; died July 6, 1768, in the
presence of many brethren and sisters, in the morning
between 10 and n o'clock, when he gently passed
away, his age 77 years, 4 months. According to the
entry in the Diary of the Sisterhood Father Friedsam
" Did in the presence of his spiritual children, as he
his farewell made quite gently and quietly in the Lord,
fall asleep, in the year 1768, the 6th of July. His age
was 77 years, 4 months, 6 days, in the 8th hour [sic]
of the day after noon. What his doings and occupa-
tion of the spirit, and how much he suffered and
laboured, for the Lord's sake, the time of his life, by
day and night. He who his writings diligently reads
and searches can find in what kind of labour his life
passed in the 52 years."
Ephrata Register. 501
(His funeral was attended by over six hundred mourners.
The sermon was preached by Brother Jaebes from the
text Heb. xiii. 7 and 17, and was followed with ad-
dresses by Brothers Phileomen and Obed.)
Knottel (Knoder), Cathariua, daughter of Jacob Knotel,
died July 6.
Behr (Baer), Jacob. December 13.
Kimmel, Valentine. December 28.
Anno 1769.
Holm, Christina ; died February 2 (9).
Knepper, Veronica; died April 27.
Steiner, Johannes ; of a sudden death, May (18) 28.
Lassie, Valentin.
Jacob, , Brother Simeon ; died August 11.
Pettikoffer (Batikoffer), Johannes ; September 11, from Ger-
mantown.226
Mayer, Hansly (Johannes) ; Brother Amaziah (Amitscty) ;
October 14.
Anno 1770.
Owen, John ; a Welshman from the French Creek revival.
Hofny, Peter; died March 18. From the Falkner Swamp
revival in 1734 ; father of Sister Drusiana and Basila.
Merkel (Merklesin, Marcelle), the old sister.
Hofney, Elizabeth, Sister Dasilla. " On the 9th (of) Novem-
ber) in the Lord fell asleep ; her age was 48 years, 9
months. She was the aged Brother Peter Hofney, his
second daughter."
(A sister in the Fifth Class who composed several hymns
in the Turtel Taube).
Hartmann, Regina ; died October 20.
(This is said to be the Regina Hartman who in her youth
was stolen by the Indians, and of whom the well-
known story is told of her reunion with her mother
by means of the old German hymn, —
Allein, und doch nicht ganz alleine,
Bin ich in Meiner Einsamkeit.)
226 Vide Vol. i, p. 172, 217.
502 The German Sectarians of Pennsylvania.
Anno 1771.
Weber, Anna; February 11.
Graff, Marx ; the old brother with a wooden leg.
Merkel (Marcele), Martin the younger.
Baumann, ; the old brother lost his life August 5.
Seysinger, , Brother.
Keller, Friedrich ; November 10, aged 34 years, 10 months.
He was a son of the still living Jacob Keller.
Guth, Daniel ; November 13.
Anno 1772.
Graff, Maria Ja — ; January 19. An old sister.
Seibert (Seifertin), Anna; died May 12; daughter of the
old Brother Baumann.
Seysinger, Elizabeth ; died August 23.
Rohrer (Rorer), Jacob.
Anno 1773.
Fahnestock, Rebecca (Graff), wife of Johann Fahnestock ;
died January 17.
Eicher, Daniel, Brother Daniel ; died February 1.
Theonis, Brother ; died March 5, in the evening.
Han (Hann), George , died in the night between the 7th
and 8th of March.227
Friedrich, Jacob.
Friedrich, , mother of Jacob ; were forgotten.
Landert, Maria; Sister Rahel. "On the nth Novem(ber)
in the L,ord fell asleep ; her age (was) 48 years, 9
mon(ths) ; oldest daughter of Sigmund Landert, who
built the chapel adjoining Kedar, so that the latter be
changed into a Sister Convent, and his two daughters
received among their number. The younger daugh-
ter soon returned to the world."
Funck, Martin (senior) ; died April 19, 1773, aged 80 years,
3 months.
227 Cf. pp. 285-7, ibid.
Ephrata Register. 503
Schumacher, Peter. "Did also in the Lord fall asleep the
17th of November in the year 1773. He was a Schweit-
zer, and did the well-known land piece, above in the
Swamp, devise to Ephrata."
(Peter Schumacher was not a Solitary Brother).
Anno 1774.
Hoffly, Jacob ; died on the New Year. A son of Peter and
Barbara Hoffly.
Knipper (Knepper), Josua.
Meintzer (Meiser), George.
Roth, Henrich.
Anno 1775.
Fahnestock, Rebecca, wife of Johannes Fahnestock. Born
1715; died January 17, 1775.
Bensin, , Sister.
Diibbel (Diibbelsin), Anna Maria (1776 in Register).
Darius, Brother.
Fahnestock, Dietrich. Born February 2, 1696; died Octo-
ber 10, 1775; aged 79 years, 8 mos. From the Am-
well revival.
Anno 1776.
Sensemann, Agnes, the old sister; died March 24 (13).
Graff, Jacob ; died May 6. An old brother.
Anguas, Mary ; Sister Mariam ; died May 20.
Miller, Johannes; died May 28, 1776. He was an old
brother.
Zinn (Zinnen), , Sister Perpetua, wife of Herman
Zinn ; died November 10.
Landes (Dandis), Barbara ; died March 29.
Sensemann, Jacob ; died December 23, aged 54 years.
Anno 1777.
Zinn, Hermann, Brother Macariits ; died March 15; hus-
band of Sister Perpetim.
504 The German Sectarians of Pennsylvania.
Schneeberg {Barbara), the old Sister, wife of Andreas
Schneeberg, of Antietam.
Funck, Martin (Jr.), Brother Manasse ; died October 5, aged
54 years, 9 months.
Bentz (Bens), Johannes
, Margaretha. The old Sister was a Swiss, known
as the " Old Swiss Margaret."
Walter, Caspar (Jr.)
Walter, , wife of Caspar Walter ; were forgotten.
Anno 1778.
Koch, Johannes.
Huber (Huberin), Anna Maria, wife of Jacob Hnber ; died
January 19.
Melinger, Gertraut, widow of Stophel (Christoph) Meli ti-
ger ; died February 3.
Miller, Henrich, the tavern-keeper ; born May 12, 1728;
died January 12, 1778, from disease contracted while
serving milk to the sick soldiers in Zion Convent.
Kirmmel, Adam ; died January 27.
Anguas, James; died March 4, 1778, of camp fever con-
tracted while nursing sick soliders.
Baer, , wife of Joliann Baer ; died March 20, of
camp fever.
Baer, Johann ; died April 15, 1778, of disease contracted at
the hospital. He was a Mennonite preacher.
Gass, Friederich ; died October 28 ; was an old Brother.
Anno 1779.
L,andis, Anna; died February 17.
Funk, Samuel, Brother Obadiah ; died December 7, 1779,
at the age of 60 years, 9 mouths. " He was a genius
{Kunstler), lived a long time at Ephrata ; but it hap-
pened through certain circumstances that he went to
Virginia, where he died, and is buried at Stauffers-
town." [Strasburg.]
Ephrata Register. 505
Anno 1780.
Kobel (Kebel), Philip; died January 16.
Hoffman, Henrich.
Mii Her, Sybilla, wife of Johannes Miiller.
Anno 1 781.
Eckerlin, Doctor Samuel, Brother Jephune ; died January
15, 178 1. (Not entered in either register or diary.)
Jemini, Brother . " In the spring of the year
departed in 1781. He was from the Tulpohocken
Awakening."
(He was one of the original members of the Ziouitic
Brotherhood.)
Fahnestock, Elizabeth (Boldhauser), wife of Peter Fahne-
stock ; died July 23.
Fahnestock, Ellen (Luster), wife of Daniel Fahnestock ;
died September 22.
Bender, Dudwig.
Bender, , wife of Dudwig.
Borwe, , Sister.
Anno 1782.
Dohman, , wife of Henrich Lohman; died January 21,
Lohman, Henrich ; died January 24. " They were both
from the Gimsheim revival, and were laid together in
one grave."228
Armella, Sister (second sister of that name) ; died in the
Sisterhouse April 5 (March 30), aged 60 years. She
was from the Gimsheim revival.
Boldhauss, Conrad ; died January 31.
Henrich, Ann Elizabeth, wife of Velte Henrich.
Mack, Elizabeth, Sister Co?istatitia, daughter of Valentin
and Maria Mack, granddaughter of Alexander Mack and
Johannes Hildebrand ; aged 50 years, 3 months. " On
the 31st (of) October in the Lord fell asleep."
Cf. Chapter xii.
506 The German Sectarians of Pennsylvania.
(Elizabeth Mack was a daughter of Margaretha Hilde-
brand, Sister Abigail, one of the four original Sisters
who took up their residence in Kedar, but shortly
afterwards married Valentine Mack. Some years
after she returned to the Sisterhood with her daugh-
ter, who became Sister Constantia).
Anno 1783.
Meyle, Jan, Brother Amos. " On the 6th of August (he) in
the Lord departed, in (the) year 1783. His age was 82
years, he was one among the first in the Community ;
therefore an Old Warrior Jesn Christi."
(Jan Meyle settled first at Germantown. December 25,
1723, he was baptized in the Wissahickon by Peter
Becker, and at once became a prominent member in
that denomination, but two years later went over to
the Sabbatarian congregation. In December of 1728,
Brother ^wc^rebapti zed Conrad Beissel, who in turn
rebaptized Brother Amos. He was one of the four
brethren who first occupied the Berg-hans, from
1735 to 1737, and for a time was the preceptor of
Brother Onesimus (Israel Eckerlin).229
Hardy (Hardie, Heardy), Thomas. Brother Theodoms.230
Fahnestock, Margaretha (Hertz), widow of Dietrich Fahne-
stock, died December 29, aged 81 years, 5 months, 1
day. She came from Germany to Amwell, in the Jer-
sies ; from there to Cocalico Township, in the county
of Lancaster, where she died, and is buried at Ephrata.
Anno 1784.
Guth (Guterin, Kuterin), Elizabeth, an old sister, died
March 27.
Hocker, Jonathan (?), Brother Jonathan. " In the Lord fell
asleep on the 30th of June, in (the) year 1784, his age
229 Vide vol. i, pp. 435, et seq.
230 Vide vol, i; p. 435.
Ephrata Register. 507
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Memorial Pillar in Memory of Brother Amos (Jan Meyle).
508 The German Sectarians of Pennsylvania.
was 67 years, 6 months ; he was from a preacher
family.
(One of the Solitary who left the Community with the
Eckerlins in 1745. For a time he became a trapper
and hunter, but returned to Ephrata, February 23,
1750, with the old Prior Onesimus).
Niess (Niesen, Niessin), Ann Elizabeth (Annalis) ; died
July 25.
Lassie, Christianna ; Sister Phcebe (Fceben). " On the 4th
(of) March in the Lord fell asleep, her age 66 years,
6 months. She was the aged Brother Peter Lassie his
daughter. She has within 47 years with the Sister-
hood dwelled."
(She was one of the first Sisters at Kedar, joining the
Order when but nineteen years of age).
Schmit, , wife of Balser Schmit.
Riesen, , wife of Brother Riesen.
Kimmel, Jacob ; died November 25 ; an old brother from
the Gimsheim revival.
Sangmeister, Heinrich, Brother Ezechial ; born August 9,
1723, in a village near Wolfenbiittel ; died December
30, 1784. He was the son of a Lutheran schoolmaster,
Stephen Heinrich Sangmeister, and wife, Anna Mar-
garetha.
Anno 1785.
Jones, John; died March 30th, 1785.
Hocker (Hocker ?), Annalis (Anna Elizabeth).
Crothauser, , an old Sister.
Reissmann, John Conrad, Brother Philemon. " In the Lord
fell asleep (on) the 20th (of) March in (the) year 1785.
He was an Awakened (one) already in Germany."
(After the Germantown revival, in 1736, John Conrad
Reissmann, together with Alexander Mack, Stephen
Koch and Henry Hcecker, built a cabin on the banks
of the Wissahickon, upon Johann Gumre's land, and
Ephrata Register. 509
lived in seclusion until 1738, when they united with
the Ephrata Community).-'1
, Sister Augusta. "On the 19th (of) May in the
Lord fell asleep, her age was 69 years. She was from
the Wiirtenbergerischen."
Belsner, Johan. He was a single person and lived near
unto Ephrata; died May 21, 1785.
Muller, Michael, Brother Michael; died September 17.
He was an old brother from the Tulpehocken revival.
Anno 1786.
Mohr, Peter; died April 22.
Hartman, , Sister Susanna; died May 28, 1786.
She was deaf and dumb. " Die Stumme Susannah
Muller, Maria Catharina, Sister Maria Catharina ; widow
of Michael Muller ; died December 3. She was also
from the Tulpehocken revival.
Gitter (Gartner ?), Catharina, Sister Eufrosina. " On the
16th April in the Lord fell asleep, her age was 77 years,
5 months. She was from the Anwell Awakening, and
was sick many years."
Beissel, , Sister Sevoram. " On the 29th August in
the Lord fell asleep, her age 74 years. She was also
from the Gimsheimer Awakening."
Anno 1787.
Huberin (Hiiber), Agnes, an old sister; died April 22.
Hey pel, Agnesa, widow of Heypel ; died April 22,
1787, aged — years. She was from the Falkner Swamp
revival ; in her widowhood was blind years.
Keller, Elizabeth, wife of old Jacob Keller ; died between
May 24th and 25th, 1787, aged 79 years, 3 months, 22
days. Sick with dropsy nine months.
Eckstein, Christian, Brother Gideon. " In the Lord fell
asleep, (on) the 26th (of) July, in (the) year 1787. His
Vide vol. i, chap, xviii.
510 The German Sectarians of Pennsylvania.
age was 70 years. He was a peculiarly awakened per-
son ; in his youth, in Germantown, he left his father's
house, and selected the reproach Chrisli, (he) was
therein faithful until his end ; but often must such
souls, much pass through who much suffer."
(Brother Gideon was also a result of one of the German-
town revivals. He came to Ephrata 7th month, 1743.
He was an important man in the Community, as well
as a physician of considerable local reputation. He
was one of the commissioners sent to Philadelphia
in 1748 to settle the differences with William Young,
the Philadelphia representative of the Community.
On the 16th of March, 1767, he left Ephrata and
went to Germantown ; he renained there until New
Year's Day, 1777, when he returned to Ephrata.
Under the tripartite agreement with Samuel Ecker-
lin, made February 3, 1770, he appears as one of
the trustees. In his will, dated July, 1787, he de-
vises the profits of forty acres of land to the uses of
such Solitary who have been members of either
society not less than ten years. His preceptor in
physics was a Dr. Meder, from Germany, who lived
in the Community 1748-1749, but was expelled upon
his refusal to be baptized.)
[His epitaph reads: " Hier liegt begrabe?i \ der Ehr-
wurdige Bruder \ Gideon, sonst D. \ Christian Eck-
stein [ mitglied der Bruder Schafft \ in Ephrata.
Starb d. 26 \ Julius ihm jahr 1787 \ Semes alters 70
jahr} I 1 monat, 7 /«£"."]
(He was buried upon a Sabbath, and, as Jaebez notes :
" That now there remained only three of the original
Brotherhood.")
Mayer, Barbara, Sister Jael. " On the 14 January in the
Lord fell asleep, her age 74 years, 6 mos. She was the
aged Bro. Johann Mayer's Daughter, and one of the
Ephrata Register. ' 511
first Sisters, who in Ephrata dwelled together, and has
by 51 years lived here, and was with a great funeral
followed to the grave."
(Barbara Mayer, one of the four original sisters of Kedar.
Her family were among the first to follow the leader-
ship of Beissel. Her father, Johann Mayer, was bap-
tized in the Pequea, November 12, 1724, and it was on
his motion that Beissel was made teacher of the con-
gregation. Sistery^/was one of the rulers of the Sis-
terhood and was generally beloved for her amiable
disposition. She was also one of the most active
nurses in Zion durng the Revolution.)
Schreit, Margaretha ; died October 31.
Anno 1788.
Graff, Abraham ; died March 9.
Keller, George ; son of Jacob and Elizabeth ; died in Vir-
ginia, February 21.
Mii Her, Johann ; died December 18. (A young Brother.)
Anno 1789.
Gorgas, Benjamin, Brother Hoseas ; died December 27, aged
67 years, 8 months.
Bensin (Bentz ?), Maragret. (A young Sister).
Sarouy (Sarone), John Jacob ; born, 1715 ; died November 2,
1789.
Schanschlag, ; died November 4.
Anno 1790.
Martin, Jacob (the High Philosopher); his epitaph reads:
" Hier Ruhen \ diegebeine \ dcs hohen Filosofen | Jacob
Martin \ er ist in Europa geboren \ den ioten Juni
if 25, und I ist gestorben als ein gnter \ Christ den
ioten Julius, 1790 | im 66 Jahr seines alter.'1'1 232
Merckel, Adam.
Cf. pp. 172-7 supra.
512 The German Sectarians of Pennsylvania.
Nagle (Nagely), Jacob, " son of Brother Nagel. He was
forty years precentor (Vorsanger) of the congregation
atEphrata." Died August 8, aged 68 years.
Eicher, Jacob, Brother Nathaniel, son of Daniel Eicher.
" In the Lord fell asleep, the 24th (of) May ; his age
was 74 years and 2 months ; he was a venerable old
warrior, Jesu Chrisli, np to his blessed (end)."
Niess, Jereraias, an old Brother from the Gimsheim revival ;
baptized at Ephrata, December, 1751.
Gunlisin, Margaretha.
Anno 1791.
Flavia, Sister ; died last of February. A spiritual virgin
in Class Two of MS. Chronicon of Sisterhood. She
was a niece of Conrad Weiser.
Rebmann, Eva (Seysinger, Zeisinger) ; died February 8.233
Mundschauer (Munshower), , Brother.
Hocker, Maria, Sister Petronalla, daughter of Ludwig
Hocker {Obed) and wife Margaretha {Albino). " In the
Lord fell asleep, the 27th (of) July, her age 52 years,
11 months. She was Brother Obed his daughter of
Pharren (preacher) family (Geschlechl), from her tender
youth (she) was drawn into this lot. She did how-
ever with her father dwell up to her end ; God did her
with much tribulation afflict ; and did almost 4 years
lay sick and much misery experienced until her end."
(She was teacher of embroidery and fine needlework in
the Kloster. Her sampler is now in the Historical
Society of Pennsylvania. She is also said to have
been the first female Sunday-school teacher).
Hefner, David ; died in June.
Kimmel, Veronica ; died in June.
Eicher, Jacob (Christian?), Brother Eleaser, one of the
first to live in the Community at Ephrata. " In the
Cf. pp. 456-57 supra.
Ephrata Register. 513
Lord fell asleep the 20th (of) August in the year 1791,
his age was 82 years ; he was from his youth a Warrior
of Jesn Christi, and suffered very much until his death ;
he was blind near 16 years."
(Jacob [Christian] Eicher was one of the original Zionitic
Brotherhood, and afterwards prominent in the
"Brotherhood of Bethania." In 1749 he suc-
ceeded Jethro as Prior, but did not hold the office
long, as his rulings were harsh and oppressive. He
was known among the Brotherhood as der grobe
E leasee).
Knepper, Peter.
Sprigel, Veronica; died December 12.
Anno 1792.
Baumau, Sara ; born October 30, 1776 ; died June 30, 1792.
Annge, , old Sister; died October 14.
Fahnestock, Esther; born March 27, 1740; died December
6, 1792.
Hocker, Ludwig, Brother Obed. " In the Lord departed
the 27 (of) July (1792) ; his age was 75 years, 6 months.
He was a faithful co-worker in the house of God, and
the Congregation almost 24 years with Brother Jaebez
v helped to support. He had been married here."
(Ludwig Hocker was one of the leading characters of the
Ephrata Community and for many years was school-
master of the congregation, and in his old age served
as the printer and bookbinder of the Brotherhood.
He first settled in Germantown, and in 1738 he went
to live with Brother Agabus in the cabin on the
Wissahickon. In 1744 we find him at Ephrata with
his family, and on the 28th of twelfth month he and
his wife solemly divorced themselves. He went into
Zioii and became Brother Obed ; she entered Hebron
and to her death was known as Sister Albina. Their
514 The German Sectarians of Pennsylvania.
daughter, Maria, joined the Sisterhood of Saron under
the name of Petronella, and became a sister of the
third class. Soon after Hocker's arrival at Ephrata
he became the schoolmaster of the congregation, and
in 1749 a building — " Succoth " — was erected for his
use, where he projected the plan of holding a school
in the afternoons of the Sabbath. He maintained
this Sabbath-school for more than thirty years before
Robert Raikes introduced the present Sunday-school
system. In a manuscript letter, in the possession of
the writer, he signs himself " Br. Obed, ein Wallen-
der nach der Seeligen Ewigkeit")
Anno 1793.
Konigmacher, Adam, Brother Naanam ; born July 30,
1737 ; died January 31, 1793, aged 57 years, 7 mo.
Herschpergerin (Hirschberg), Rosina ; died February 23.
Neyle, Hans; died March 31.
Fahnestock, , wife of Benjamin Fahnestock.
Homy, Johannes; died August 8, aged 71 years, 6 mos.
Kapp, Maria, died September 30.
Funk, Veronica, Sister Hanna. " Fell asleep in the Lord
the 31st of October, her age 79 years 10 mo. : who
came to Ephrata in the year 1739, though an only
child, she left her father's house, and became a faith-
ful fellow warrior in the economy of Jesu Christi, her
life was edifying, until her end. She was by birth a
, and in Germany had already been among the
awakened persons."
Mundschauer, , Sister.
Henrich, Johpe [sic].
Nagely, Jacob, sou of old Jacob Nagely the vorsanger. He
was unmarried and died December 2 before break of
day, aged 30 years, 2 mos.
Ephrala Register. 515
Anno 1794.
Beissel, Peter, Brother Zadock ; died January 4 (1795 in
Register).
Senseman, Margareth ; died March 9.
Keller, Jacob ; died March 10. " In the Lord fell asleep, in
the year 1794, the 10 March ; his age was 87 years and
several mos. He was a peculiar man in his actions
and life, and walked in a God-agreeable path ; was
already in his tender years from the Spirit of Eternity
peculiarly from God apprehended ; however afterwards
to the woman came, and after that the same spirit in-
duced him to journey to this land, and did not rest until
he to this Community came. He was a faithful and
anxious co-worker in the house of God until in his
advanced age. His venerable wife in her advanced age
passed through much sorrow and pain, and passed from
this world in year 1787, the 24 May, and thereafter he
passed his life in silence with much fasting and prayer.
In the 7 year passed to an edifying and blessed end ;
for six weeks he took no nourishment."
Gerdorin, Elizabeth; died June 12.
Klopf, Peter, the younger.
Rohbachin, Barbara; died July 14, 1794, aged 85 years.
Martin, George Adam ; died April 29.
Bauman, Christina; died August 22.
Martin (Martisin), ; died October 14.
Gorgas, Jacob (the younger) ; died October 24.
Meily, Samuel ; died at Germantown, October 10, 1794, and
is buried in the Dunker Graveyard in Germantown.
His stone reads : " Erw. B ruder \ Samuel Meily \ von
Ephrata \ Starb October \ /o, 1J94 \ alt 23 jalir."
(From this inscription it is inferred that Brother Meily
was an evangelist.)
Reiter, , daughter of Maria Reiter.
Knepper, , wife of Peter Knepper ; died October 10.
516 The German Sectarians of Pennsylvania.
Kimmel, Jacob.
Reitcr, Henrich, 2d daughter (indistinct).
Anno 1795.
Borin, , old Sister Jacob Borin, afterward Huberin ;
died September 5.
Hoffiy, Elizabeth, widow of Johannes Horny ; died Septem-
ber 7, 1795, aged 65 years.
, Anna Maria, "the English Peter his wife."
Anno 1796.
Henrich, Peter; died May 22.
Hagaman, Catharina, Sister Eugenia ; died April 23, 1796,
aged 81 years, 1 month, 3 days. She was from Ger-
mautown revival and lived fully fifty years at Ephrata,
and for a long time attended to the Sisterhood. She
succeeded Sister Marcella (wife of Christopher Sauer)
as sub-prioress, and after the deposition of Maria suc-
ceeded her as prioress.
Bollinger, Christian ; died July 5 ; grandson of Daniel
Eicher.
Kimmel, Esther, daughter of Dieterich Fahnestock, aged
29 years, 2 months, 21 days.
Miller, John Peter, Brother and Prior Jaebez {Agrippd) ;
died September 25, 1796, aged 86 years, 9 months.
(The inscription upon his tomb reads : Hier liegt begra-
ben I Peter Miller \ Gebiirtig aus Oberamt\ Lantern
in chur Pfals | Kam als reformieter \ Prediger nach
. America \ injahreij^j, Wttrde \ nntcr die Gcmeine
in I Ephrata getauft im \ Jahr 1735 und genant |
Bntder Jaebez, ouch zvard j Er nachmals ihr Lehrer
I bis an scin Ende \ Endschlief d. 2j September, \
i796.
Steinert, , old brother.
Anno 1797.
Eckstein, Barbara; died August 25.
Ephrata Register. 517
Eckstein, Elizabeth, Sister Keturah; died October 10,
1797, aged 79 years, 8 months.
Spriegel, Jacob, died December 23, aged 81, 2 or 3 years.
Anno 1798.
Herpel (Herpelsin), Elizabeth (Bette) ; died January 1, aged
70 years.
Martin, Elizabeth, daughter of Jacob Martin ; died Janu-
ary 4.
Sattler, Susanna, Sister Zcnobia ; died March, 14, 1798,
aged 72 years, 9 months.
Gorgas, Jacob, Brother Zennah ; born April 9, 1728; died
March 21, 1798, aged 69 years, 7 months.
Funck, Jacob, Brother Kenan; died May 13, 1798, aged
73 years, 2 months.
Gorgas, Salome, daughter of Johann Heinrich and Magda-
lena Hagaman ; died March 30, 1798, aged 77 years.
Nagely, - — , wife of Hans Nagely ; died August 31.
Miiller, Maria, Sister Paulina ; died February 5, 1799, aged
77 years, 5 mouths. Chiefly remembered by the large
basket or hamper she wove in her room which was
wider than her cell-door.
Blandina, Sister, Christina Funck? Died April 23, 1799,
aged 62 years, 5 months.
Anno 1800.
Weiser, , widow of Conrad Weiser ; died 1800,
buried beside her husband in his orchard near Womels-
dorf.
Bollinger, Elizabeth; died July 12, 1800; her age was 77
years, 8 months and several days.
APPENDIX.
I
The late Bro. Obed Snowberger, who was thoroughly
familiar with the Ephrata music, a few years before his
death sent the following explanation to the writer :
" The music is chiefly composed in five parts, a few
pieces in seven parts.
"We turn to page 199 of the choir music, published
at Ephrata, 1754, composed by Conrad Beissel Gott ein
Hersher aller Heiden [God a ruler of all the nations.]
The piece is in seven parts, major scale on D. The com-
position is arranged on the treble pitch, or, in other words,
on the female voice. There is an upper bass and a lower
bass, but the lower bass runs just as high as the upper.
They are pitched an octave higher than the ordinary
church music of the present day.
" The scale upon which the music is arranged includes
three whole octaves, bass, tenor and treble tones. There
are used the lowest tones of the male voice, and the highest
tones of the female voice. The leading part is sung by the
best female voice.
" Conuting from below, the first part is lower bass, sec-
ond upper bass, third female tenor, fourth female treble,
fifth counter, high female voice, sixth leading voice, seventh
second leading voice.
" The lower and upper bass have the F cleff on the
fourth line. The third and fourth part have the C cleff
on the fourth line. The fifth part, the C cleff on the third
518
Appendix. 519
line. The sixth and seventh part, the C cleff on the first
line.
" The book containing the music has the following in
the German :
'paradise wonders'
Which in these last times and ages, in these evening lands,
and parts of the earth have come forth as an approaching
sound of the new world.
" Consisting of a new and unusual system of music
arranged after the manner of the angelic and heavenly
choirs.
" Ephrata print, 1754."
€fae
e t t 1 * x 0 0 1
9ti
$ 0 n 9 i t u ti o ft,
JPi S'flS"1 ttnb Slirtraorttti «%faj&
• on
y ««•« V • • • t *
©TR ffluflagt.
rtfJr
A Book on the Sabbath by Peter Lehman.
Only known copy in library of the writer.
520 The German Sectarians of Pennsylvania.
REGISTER OF THE SNOW HILL COMMUNITY.
BAPTISMS AT SNOW HILL BY ELDER
ANDREW EAHNESTOCK.
August 1 6, 1828. — John Goudey, Catherine Dull, Mrs.
Dechert, Magdalen Knepper, Polly Caven, Elizabeth
Fisher, Susanna Foreman and Susanna Seachrist.
October 10, 1829. — Jonn Fahnestock of Cumberland county,
and Elizabeth Fahenstock (widow) of Lancaster county.
October 16, 1830. — Christian Rider, George Mann, Jacob
Riesrnan, Mary Snowberger, Elizabeth Mann.
May 21, 1831. — Daniel Longnecker, of Morrison's Cove,
Polly Rider, Susanna Rider, of Romudgeon, and Lydia
Snowberger and Polly Toms, both of this place.
October 29, 1831. — Peter Fyock and Sarah Snowberger,
both of this place ; Polly Fahnestock, of Harrisburg,
and Catherine Longnecker, of Morrison's Cove.
March 24, 1832. — David Bingen, Sally Yockey.
June 16, 1832. — Anna Micener, Veronica Riddlesperger.
August 11, 1832. — Samuel Knepper, Sr.
August 31, 1833. — William Konigmacher, Eusebia Bau-
man and Catherine Bollinger, of Ephrata, Lancaster
county ; William Robinson, Christopher Pucco, Su-
sanna Pucco, Lydia Mentzer, Catherina Knepper
and Esther Heffner and Catherina Heffner of this
place ; Susanna Fyock of Somerset county ; and Sarah
Fahnestock, of Abbottstown.
October 17, 1735. — Daniel Rider, of Adams county; Abra-
ham Longnecker, of Morrison's Cove ; Esther Heffner,
Catherina Baker, Elizabeth Mentzer and Mrs. Wood-
ring.
May 13, 1837. — Esther Long, of Morrison's Cove.
Appendix. 521
BURIALS.
ROLL OF THE DEPARTED MEMBERS OF THE COMMUNAL
SOCIETY AT SNOW HILL.
BROTHERS.
Peter Lehman died on the 4th of the 1st month, 1823.
His age was 65 years, 7 months and 1 1 days.
Johannes Schneeberger died on the 12th of the 1st month,
1839. His age was 62 years, 11 months and 1 day.
David Fyock died on the 20th of the 12 month, 1842. His
age was 29 years, 4 months and — days.
Benjamin Specht died on the 6th of the 5th month, 1843.
His age was 31 years, 4 months and 11 days.
The venerable teacher Andreas Fahnestock died on the 5th
day of the 2nd month, 1863. His age was 82 years, 2
months and 9 days.
Johannis Burger died the 14th of the 1st month, 1872. His
age was 72 years, 9 months and 6 days.
Heinrich Bauman was born the 29th of September, 1803,
and died on the 20th of March, 1878. His age was 74
years, 5 months and 22 days, and he was a member of
this communal society for 48 years.
Heinrich Ritter died on the 29th day of the 3d month, 1882 ;
his age was 69 years, 2 months and 28 days.
Obed Snowberger, born June 20, 1823 ; died November 24,
1895 ; aged 72 years, 5 months, 4 days.
SISTERS.
Veronica Schneeberger died on the 13th of the 1st month,
1 84 1. Her age was 58 years, 7 months and 12 days.
Barbara Rank died on the 25th day of the 12th month,
1 84 1. Her age was 74 years, 1 month and 9 days.
522 The German Sectarians of Pennsylvania.
\
Hannah Meinzer died on the 16th of the ioth month, 1843.
Her age was 31 years, 10 months and 7 days.
Anna Kimmel died on the nth day of August, 1847. Her
age was 90 years, 3 months and 18 days.
Barbara Schneeberger (daughter of Andreas) died on the
23d of the ioth month (October), 185 1. Her age was
83 years, 5 months and 25 days.
Elizabeth Schneberger died on the 17th day of the 9th
month, 1854. Her age was 73 years, 5 months and
25 days.
Catherina Schneberger died on the first of May, 1855. Her
age was 78 years, 8 months and 18 days.
Catherina Hoch died on the 12th of February, 1858. Her
age was 81 years, 2 months and 5 days.
Lydia Mentzer died on the 15th of March, i860. Her age
was 41 years, 3 months and 29 days.
Elizabeth Mentzer died on the 19th of January, 1861. Her
age was 82 years, 3 months and 26 days.
Susanna Goschet died on the first of May, 1866. Her age
was 75 years, 2 months and 12 days. She was a mem-
ber of the communal society for twenty-five years and
during the latter eighteen years of her life was the
Vorsteherin of the Sisterly Community.
Polly Toms died on the 31st of December, 1868. Her age
was 66 years and 21 days.
Susanna Fyock died on the 26th day of June, 1870. Her
age was 84 years, 1 1 months and 7 days.
Barbara Schneeberger died on the 13th of August, 1870.
Her age was 86 years, 1 month and 12 days.
■■■■ s/y/JZs^lP^'*:**-*.* ■
INDEX.
A, B, C, Christian, 300, 302 ; speci-
mens from, 310-11.
Abigail, hymns of, 145.
Abgarus, King, letter to Christ, 252.
Abraham, James, 260.
Acrelius vs. Jaebez, 169 ; account
of printing Martyr Book, 248, 303;
Rev. Israel, 312 ; visits Cloister,
dines with brethren, 317, 318 ;
vegetarian diet, 319 ; portrait, ib. ;
domestic arrangements, 320 ;
Martyr Book ib. ; dispute with
Miller, 321 ; Noah's dove, 321 ;
describes service, 322 ; mention
of, 447.
Adler's kirche. (See Eagle, Church
of).
Agabus, Bro., 105, 400.
Agonius, hymns of, 145.
Agrippa, 124. (See Jaebez, also
Rev. Peter Miller).
Albina, Sister, 203, 297.
Alphabets, ornate, 301 ; script, 303 ;
Gothic, 310-n.
Alsheim, revival at, 267.
American Philosophical Society,
seal, 47 ; 403 ; meet in State
House, 402 ; elect Peter Miller,
403 ; paper read by Prior Jaebez,
ib.
Amos, Bro., request by, 417-8;
memorial to, 449.
Amwell, pilgrims at, 97.
Anastasia, hymns of, 145, 188, 203;
lob-lied, 463.
Anguas, Joannes, 424-6.
Angeloni Batista's letter to Man-
zoni, 460.
Antietam, Beissel's visit to, 362-3.
Antonius settles in Virginia, 356-8.
Anthem, seven-part, 130, 131 ; four-
part, 141 ; six-part, 156.
Apostolic conflict, 459.
Armella, Sister, 1S8.
Arnold, Gottfried, 163 ; writings,
164 ; observations, 166, 167.
Arzney- Buchlein, 478.
Assembly, appeal of Samuel Eck-
erlin, 415.
Astrological chart, 92.
Augusta, Sister, 188.
Auren, Jonas, 321, 474.
Bakehouse, 115.
Baptists leave Great Valley Church,
259, 260.
Bar, Pastor, 268.
Barba, A. A., book on metals, 455 ;
plate in, 456.
Bark-mill, 116.
Barnegat, Rogerines at, 100.
Barton, William, prayer book, 462.
Basilla, hymn by, 145, 188.
Bauman, Benjamin, 417-S.
Bauman, Christian, 417-8.
Bauman, Johann, 341, 483.
Bauman's mill, 127.
Bear, Rev. John, 426.
Becker, Peter, reconciliation with
Beissel, 396 ; meeting between
the two men, 396 ; loving epis-
tles, 397 ; death of, 397 ; burial,
398, 400.
Beggarstown, 68.
Beissel, Conrad, baptizes Eckerlin
and Gass, 22 ; orders rebuke o^
423
524
Index.
Moravians, 70 ; opposes commer-
cial enterprise, 118; humiliation
of, 120; portrait, 123; cape 11
meister, 138 ; favorite composi-
tion, 140 ; explains principles of
music, 147 ; elementary score,
148 ; harmony, 149 ; special diet,
153 ; interdicts certain food, 153-4 ;
dissertation on music, 155 ; mys-
ticism, 161-63 ; accepts Bible as
infallible, 165 ; bereft of author-
ity, 207-17 ; intercourse with Sab-
batarians, 260 ; nieces of, 269,
271 ; described by Acrelius, 323 ;
as a preacher, 323 ; services, 324 ;
argues with Jaebez, 325, 329 ;
midnight services, 330 ; offers
shelter to Eckerlins, 342 ; jour-
neys to Antietam, 362-3 ; es-
trangement with Prioress Maria,
386 ; accused of wine bibing, 387 ;
influence over men, ib.; last sick-
ness, 388 ; consecrates three
brethren, ib. ; death of, 389-90 ;
invitation, 391 ; funeral, ib.; buri-
al, 392 ; epitaph, ib. ; curious cus-
toms, 393 ; character and peculi-
arities, 394 ; differences with asso-
ciates, 394 ; reconciliation with
Matthai, 395 ; Peter Becker, 396 ;
epistles to, 307 ; Christoph Sauer,
398 ; so-called letter book, 399 ;
contents of, 400 ; theosophical
lectures, 440.
Beissel, Joh. Peter, 26S.
Beissel, ■ — -, see Sister Sevoram,
188.
Bell, Eckerlin, 257 ; sold to Holy
Trinity Church, 257.
Bember, Jacob, agent for Bible, 51.
Bentz, Johann, 426.
Berleburg Bible, 6 ; price of, 7 ;
title, 17.
Bermudian congregation, 270, 271 ;
Indian incursions, 272.
Benjamin, Bro., transcribes music,
305-
Benno settles in Virginia, 356.
Beussel, Johann Peter, 268, 269.
Beussel, Peter, 400.
Bible, Wittenberg, 27 ; Sauer, in
Royal Libraries of Germany, 61 ;
disposal of the edition, 62.
Bindery at Ephrata, 228.
Bingamann, 357-8.
Bjorck, Provost, 321.
Birkenmeyer, Rev. W. C, 276.
Blandina, Sister, 188.
Blaeu, Willem Jansen, 227.
Blum, Ludwig, 132, 136, 137.
Bradford, Andrew, agent for Sauer
Bible, 14.
Braght's Martyr Spiegel, 244; titles,
245, 246 ; printed at Ephrata, 247 ;
Acrelius' account, 248, 252.
Bramin (see Melonia), 188.
Brandywine, battle of, 421.
Broad River Church, 264.
Broadsides, Eckerlin, 231 ; fac-
simile of heading, 232.
Bromley, Thomas, 167 ; title, 168.
Brown, Enoch, murder of, 363.
Brunholtz, Rev. Peter, 254.
Boehme, Jacob, theosophy, 69 ;
speculations of, 162, 165.
Boehm, Rev. Philip, 277.
Bohler Catharina Esther, 382, 451 ;
Christoph, 382-3 ; Elizabeth, 382.
Bohler (see Catharina), 188.
Bolles, Ebenezer, 109 ; entertains
Ephrata pilgrims, 109 ; death of,
1 10 ; John, entertains Ephrata pil-
grims, 104, 109.
Bollinger genealogy, 457-58.
Bookbindery, 117.
Buddhistic view, 165.
Buszfertige Beicht-Bater, 479.
Bunyan's Pilgrim's Progress, 447-8.
Burn, to pow-wow, 378-9 ; formula
for, 380.
Index.
525
Calmities foreshadowed, SS.
Cammerhoff vs. Weiser, 287.
Camp Fever, 423.
Canstein Bible Institution, 4, 24.
Canstein, Carl Hildebrand von, 5.
Cartoons, printing and bookbind-
ing, 226.
Catharina, Sister, 188.
Celibates leave Virginia, 358.
Chandler, Hon. J. K.., address of,
226 ; quoted, 410.
Charles, Philip, Count Palatine, 268.
Cheat, River, camp on, 349.
Christiche Bibliothek, 479.
Christiches Gemuths-gesprach, 463,
464.
Chroniclers soi-distant, 397.
Chronicon Ephralense, title, 47 r ;
English version, 472-3.
Choirs formed, 141 ; full, 145.
Classics, proposals to print, 303.
Collegium Pietatis, 209.
Comet of 1743, 87, 243 ; book of,
89 ; book title, id. ; description by
Sauer, 91-94.
Communal life adopted, 115.
Continental currency, 468-70.
Cross, school of, 453.
Creabill, Jonas, 356.
Crellius, Joseph, opposes Sauer, 27 ;
publishes Journal, 29.
Culver John, a Rogerine, 98, 99, 100;
Sarah, 98, 99 ; Thomas, 99.
Dance of Death, Ephrata, 210.
David Lewis, 259 ; shield of, 375.
Davis, Phillips, 259 ; Thomas goes
to Ephrata Sabbath-school, 308 ;
William, Rev., 98; William, 259.
Declaration of Independence trans-
lated by Jaebez, 420.
Derborough, John, 261.
Delicice Ephratenses, 465.
Devotional books, 233;fac-simile,/6.
Diet, special for singers, 153, 154.
Dissertation of Man's Fall, 236, 461.
Division of the day, 184, 185, 186.
Doehling, Jacob,84; bill from Sauer,
85, S6.
Drusiana, Sister, hymn by, 145, 189.
Dunlap, William, printer at Lancas-
ter, 446, 480.
Duboy, Abraham, 213.
Dumckly, John, 264.
Dunkers settle on Shenandoah,
333 ; in Conecocheague valley,
457-
Dunker creed, title, 80 ; transla-
tion, 81-84.
Dunker's Bottom, 344-349.
Dunker's Creek, 344.
Dunker's well, 358.
Eagle, Church of the, 561 ; hymn to,
362.
Eckerlin, Brothers, 7, 12, 18, 114;
assume charge, 115 ; buy grain,
124 ; tunes and hymns eliminated,
145 ; history of, 207 et seq.; come
to America, 211 ; work for Chris-
topher Sauer, 213 ; journey to
Dunker's Creek, 342-3 ; settle
west of Alleghanies, 343 ; de-
scription of house, 348 ; widow,
211 ; comes to America, 212 ; con-
sults Matthai, id. ; books burned,
216 ; leave Ephrata, warrant for
arrest, 218; Ephrata account, 219;
bell arrives, 257 ; polemic against
Moravians, 223 ; chief factors in
getting press, 224; title-page, 239;
settlement destroyed by Indians,
351 ; maltreated by French, 353 ;
taken to France via. Quebec, 353.
Eckerlin, Catharina, 213.
Eckerlin, Gabriel (see Jotham), ap-
prenticed, 212.
526
Index.
Eckerlin, Israel (see Onesimus),
works for Sauer, 22; baptized, ib.;
213 ; deposition as Prior, 2151411.
Eckerlin, Michaal, 208 ; account of,
209 ; marries, ib.; arrested, 211 ;
goes to Schwarzenau, ib.
Eckerlin, Samuel (see Jephune),
agent for Bible, 49 ; supervises
printing, 213 ; buys land on Shen-
andoah, 355, 356 ; takes out pat-
ent, 411; counter-petition, 414;
petitions Assembly, 414.
Eckstein, Christian, bequest of, 418.
Eckstein, Elizabeth (see Ketura),
187.
Edwards, Joshua, 264 ; Richard,
259-
Effigenia, hymn by, 145, 187, 203.
Egoz/.?. Non-Ego, 163.
Eicher, Anna (see Naemy), 188;
Jacob, 416 ; Maria assumes insig-
nia, 120.
Eleazer, Brother, hymns of, 145,
3l3> 3J8, 322 ; consecrated, 388.
Elimelech leaves Kloster, 217.
Eliot's Indian Bible, title, 8, 9, 30.
Elkanah, hymns of, 145 ; settles in
Virginia, 356.
Ely, Abraham, 369.
Emblem, Mystical Rosicrucian, 174.
Engelsbruder, 162.
Enoch, Brother (see Weiser) Con-
rad.
Ephrata press, 222 ; when set up,
223 ; account of, ib. ; at Historical
Society, 225 ; description of, 227.
Ephriam, 334 ; returns to Pennsyl-
vania, 339.
Ernsthaffte Christen- Pflicht, 464.
Erster Eiugatig und Gebal, 466.
Esdras, Apocalypse of, 41.
Etliche Anmerkungen, 473 ; title,
474-
Eugenia, hymn by, 145.
Eufemia, Sister, 188.
Eunicke, Sister, 189.
Euphrosina, hymn by, 145, 188.
Eusebia, Sister, 269.
Evans, Rev. Samuel, 260.
Exodus of 1709, 332.
Ezekiel (see Heinnch Sangmeister),
341 ; settles in Virginia, 356 ; prays
at Beissel's death, 390 ; haunted
by Beissel, 393.
F.
Fahnestock, Andreas, 369 : portrait,
370; anecdote of, 371.
Fahnestock, Sister (see Armella),
188.
Fahnestock, Peter, 416, 418.
Fahnestock, Dr. Wm. M., 161 ; por-
trait, 162.
Fahnestock, MSS., 135, 302.
Fairfax, Lord, 334.
Faulkner, Captain Joseph, 57. 58.
Feuer-Segen, 373 ; Hebrew, 375,
376, 377-
Feuer-Zettel, 375.
Fiedler, Godfrey, 405.
Fires, incendiary, 372.
Fire-spell, 377 ; blowing, 57S.
Fiske, John, quoted, 331.
Flavia, Sister, hymns by, 145, 188 ;
letter to Weiser, 292.
Foeben (Phcebe), Sister, hymns by,
145, 187 ; invocation, 202 ; death
of, 203.
Foltz, Catharina (see Lucia), 188.
Fracturschrifft, 299.
Francke, Rev. August Herman, 2.
Franklin, Benjamin, agent for Sauer
Bible, 14 ; loans type to Sauer, 45;
gets German type from Sauer, 47;
bill to Sauer, 48 ; prints German
books and newspaper, 213 ; fac-
simile, ib.; letter to, 355 ; a friend
of Jaebez, 435 ; letter to, 435-6 ;
establishes press in Lancaster,
441 ; agreement with Samuel Hoi-
Index.
527
land, 445 ; with Dunlap, 446,480;
German life of, 483.
Freame, John, 448.
French priest leads Indian attack,
250.
Friedsam, hymn to, 463.
Fulling-mill, 116 ; destroyed, 123.
Funk, Christina (see Blandina), 188;
(see Genoveva), 189; Heinrich,
243 ; 249 ; 346 ; 400 ; Jacob, 334 ;
buys land, 355 ; 417 ; Johann, 355 ;
334 ; Martin, 340 ; Martin, Jr., 426 ;
Veronica, 416.
Furgler, Francis (Hermit), 102.
Gass, Jacob, baptized, 22, 213, 256,
411.
Garoz uene, testament, 475.
Gehr, (See Rebecca), 189.
Geistliches Magazin, first paper
printed with American type, 45 ;
title, 46.
Genoveva, hymn by, 145.
Gerber, Maria Elizabeth, 332.
Gesprach Bctreffend des Sabbaths,
484.
Gewiss, Bro., 400.
Gichtel, 162, 163.
Gideon, hymns of, 145.
Gimsheim revival at, 266 ; opposi-
tion of clergy, 267, 269, 270.
Gitter, Catharina (Eufrosina), 188.
Glass organ invented by Franklin
and Jaebez, 435.
Glogau, arms of, 255.
Godschalck, Jacob, 244.
Golden apples, 235 ; sub-titles, 237.
Gorgas, . (See Sophia), 188.
Gottliche IVunderschrift, 477.
Graff, . (See Priscam), 189.
Grain bought, 121.
Gregory, Benj., 264.
Griffiths, Abel, 261 ; David, 260 ;
Griffy, 259.
Gristmill, tablet on, 125; transla-
tion, 126 ; again set on fire, 126,
127; upper mill, 127, 116.
Guth, Salome. (See Serah), 188.
H.
Hackley, Hannah, 261.
Hageman, Joh. Hen., 262 ; cheated
by Seymour, 263 ; Henrich, 291.
Haggai settles in Virginia, 356.
Halle Orphanage, 2 ; view of, 3 ;
remedies of, 4, 21 ; sends Muhl-
enberg, 24 ; Bibles sent to Amer-
ica, 6, 7 ; doctor book, 20, 21 ;
furnished at cost, 24 ; called
Pietisteti Bibel, 26 ; University,
21 ; remedies, display card, 292.
Han, Adam, 285.
Hanna, Sister, hymn by, 145, 188,
299.
Hanselman, . (See Eunicke),
189.
Hark, Rev. J. Max, mention of, 90.
Harley, Mary, 397.
Harris, Dr., dies of fever, 424.
Harris, Eli, 264.
Hans-Segen, 228 ; fac-simile, 230.
Heger, Rev. Joh. F., 275.
Heintzelman, Rev. J. D. M., 277.
Heitler, I. Martin, presents Ephrata
Press to Historical Society, 225.
Hempstead, Joshua, notes arrival
of Ephrata pilgrims, 103 ; diary,
104 ; house, ib.
Hendricks, Daniel, 34S.
Henry, William, 403.
Hess, Pastor, 267.
Heidelberg, Consistory at, refuses to
act, 267.
Hildebrand, Johannes, associated
with Sauer, 12 ; magister, 18, 69,
70 ; testimony against Moravians,
74. 75. 76 ; Moravian reply, 76,
77 ; Hildebrand's answer, 78, 79 ;
sells farm to Widow Eckerlin, 212.
528
Index.
\
Hoch Deutsche Pennsylvanische
Journal, 29.
Hoch Deutsche Pennsylvania Ge-
schichts Schreiber, 31.
Hochman, Ernst Christoph, Dunker
creed, 80 ; translation, 81, 84.
Hocker, Ludwig (see Bro. Obed),
297, 416.
Hocker, Maria (see Petronella), 188,
297.
Hofly, Barbara, dies, 388.
Hoffly, (see Drusiana), 189 ;
Elizabeth (see Bassilla), 188.
Honig (Hoenning), Elizabeth von,
382- 3 ; George von, 400.
Hoffman, Christopher, opposes
Sauer, 42.
Hohe Zengnusse, 239.
Holland, Saml, printer at Lancaster,
441, 443 ; bond to Franklin, 444.
Hollenthal, Anton, 344.
Hood of Sisterhood, 192.
Hopkinson, Francis, poem, 438.
Horn, G., 361, 364.
Huber, Anna Maria, 426.
Hummer, Catharine, 38r, 384-5.
Iddings, William, 259.
Incantations, Hebrew, 373, 375 ;
Christian, 377.
Indenture for Kloster lands, 412 ;
tripartite, 413.
Indian incursions on Bermudian,
272. 357, 358,363 ; murder Enoch
Brown and scholars, ib. ; Zinn,
Heinrich, attack by Indians, 357-8.
Indianer Predigt, 474.
Initials, ornate, 300, 301.
Inwendige Glaubens Uebung, 467.
Ink, formula for, 302 ; for mystic
chart, 373
Irenici, Theodicai, 239. 241 ; second
title, 240 ; revised title, 241 ; sub-
stituted title, 242, 243.
J-
Jaebez writes against Moravians,
70 ; title, 72 ; preaches to Sabba-
tarians, 98 ; journeys to New Eng-
land, 95, 96 ; in New London, 103,
108 ; preaches in Westerly, Rhode
Island, 109; portrait, 123; hymns
of, 145 ; vs. Acrelius, 169 ; trans-
lates and supervises printing of
Martyr Book, 247, 249 ; a Prior,
258 ; protects Hageman estate,
263 ; instructs Weiser, 279 ; inter-
cedes for Beissel, 2S4, 291-2 ;
meets Acrelius, 313, 317-18, 320,
322 ; argues with Acrelius, 325-7 ;
directs Antietam church, 365 ; ap-
points Peter Lehman, 365 ; con-
secrated, 388 ; preaches at Beis-
sel's funeral, 391 ; Prior, 401 ;
Latin letter to Edw. Shippen,
404 ; elected member of Amer.
Philos. Soc, 403 ; invents an au-
ger, 403 ; learned in the law, 405 ;
letter to Julianna Penn, 406-8 ;
Lady Penn's reply, 409 ; presents
law books to Lancaster library,
409 ; intercourse with Penn fam-
ily, 410 ; account of himself, ib. ;
litigation, 411 ; argues before the
Assembly, 414 ; appeal, 415; de-
feated, 416 ; management of
Kloster, 419; visits Antietam,
420 ; translates Declaration of
Independence, 421 ; friend of
Washington, 426 ; intercedes for
traitor, 431 ; Christian magna-
nimity, 432 ; appoints a successor,
434 ; death and burial, ib. ; a
friend to Franklin, 435 ; interest-
ing letters, 435-6 ; scheme for
floating firewood on creeks, 436 ;
poem in honor of, 438.
Jael, Sister, hymn by, 145.
James, John, 259.
James, William, 259.
Index.
529
Jehoiada, 361.
Jephune (see Samuel Eckerlin),
journeys to New England, 95, 96 ;
138 ; refuses to sing, 139 ; 335 ;
sells land on New River, 341 ;
Point-no-Point, id., as a trapper,
343 ; visits Shenandoah, 348 ; ar-
rested as spy at Winchester, 349 ;
released by Governor, 350 ; Dela-
ware Indians warn Jephune, 349 ;
arrested at Fort Pleasant, 350 ;
treated as French spy, 351 ; bur-
ies remains, 353 ; writes to
France, 354 ; letter to Franklin,
355 ; settles in Virginia, 356.
Jesuit en Leder, 116.
Jethro, hymns of, 145 ; appointed
Prior, 256, 25S.
Jewish law, 171.
Job, interpolation in Book of, 5r.
Joel, hymns of, 145.
John, David, 260.
John, Jane, 260.
Johnson house, 439.
Joseba, Sister, 18S.
Jotham (see Gabriel Eckerlin),
quarrels with Beissel, 217 ; ar-
rives at Ephrata, 339 ; as trapper,
343; visits Shenandoah, 348;
captured by Indians, 351 ; taken
to Fort Duquesne, 353 ; fate of,
353-
Julianna Library Co., 409.
Jung, William, 97 ; love feast at,
395 ; letters to, 400.
K.
Kassel, Yilles, 244.
Kedar, 256 ; taken for hospital, 423.
Keister, Amos, 35S ; flower pot by,
359-
Keith, Gov., 275 ; invites Palatines,
276.
Kelpius, Joh, 296, 332.
Kenan, Bro., ministers to Jaebez,
434-
Keturah, hymn by, 145, 187.
Keyserlinck, Count Herman, 61.
Kimmel, Adam, 426 ; Jacob, 400 ;
book by, 467 ; Joh. Jacob, 269-70.
Koch, Johannes, 426.
Koeppen, C. F., 165.
Kolb, Dielman, 244, 249; Martin,
244.
Klopf, (see Theckla), 1S9.
Knepper, Elizabeth, hymn by, 481.
Krafft, Joh. Heinrich, 209; arrested,
211.
Kurtz, Joh. Nicholaus, 254.
Kyrie eleison, 243.
L.
Lassie, Christianna (see Phcebe),
187.
Lamech, Bro., 22, 124, 361.
Lancaster Gazette, 442-43.
Landert, (see Rahel), 1S8.
Laura on the Massanutton, 346 ;
retirement to, 347 ; demolished,
id.
Lehman, Peter, appointed teacher,
365 ; takes charge, 366 ; grave
of, 367, 36S, 369 (see appendix).
Levi the Jew, 376.
Lichty, Anna, 416.
Lincolm, Mordecai, 259.
Lobwasser tunes, 132 ; chorals, 135.
Lohman, Joh. Heinrich, 269, 271,
272.
Lohman, Heinrich, 400.
Looms, 116.
Loveall, Henry, 101, 102.
Lovell, John (Pythagorean), 101.
Lucia, Sister, 188.
Ludovici, Bro., 400.
Luther, Dr. H. Ehrenfried, 15, 44,
58 ; writes dedication, 59 ; fac-
simile, 60 ; 223.
Luther's Catechism, title, 20.
! Lutherans aid Brethren, 124 ; on
good terms with Ephrata, 252 ;
hymns in honor of, 253.
53°
Index.
\
M.
Mack, Alexander (see Timotheus
and Theophilus), interested in
type founding, 45 ; discards ton-
sure, 67 ; marries Elizabeth
Neiss, 67, 234 ; apologie, 476.
Mack, Constantia, 188.
Mack, Valentine, 69 ; entreats
Alexander to return to Ephrata,
338.
Mahanaim, Va., 336, 340.
Manasseh, 340.
Mann, -Sarah, 99.
Marburg University, 21 ; Christo-
pher Sauer not a graduate of, id.
Margaretha, Sister, 426.
Maria, hymns by, 145 ; Prioress,
letter to Weiser, 291 ; meets
Acrelius, 315 ; visits Antietam,
363 ; estrangement with Beissel,
386.
Marshall, Christopher, 117; revises
English Chronicon, 472 ; extracts
from diary, 473.
Martin, Brother, hymns of, 145.
Martin, George Adam, 271 ; 361 ;
installed, 364; book by, 479.
Martin, Jacob, 172 ; builds labora-
tory, 175.
Martyr book (see Braght's Martyrs
Spiegel)
Mason & Dixon's line, section of,
33i-
Massanutton Mountain, 356 ; Laura
on, 347.
Masters and Lords, 157.
Mathematics, example of, 304.
Matthiii, Conrad, 97 ; 212 ; 297 ; 394;
reconciliation with Beissel, 395 ;
letter to, 400.
Mayer, Barbara, 416.
Mayer, Solomon, secures Ephrata
press, 481 ; title by, 4S1-2.
Mayer, Benjamin, title by, 482-3.
Meacha, Sister, 188.
Melinger, Gertraut, 426.
Melodies, early, 132.
Melonia, Sister, 188 ; hymn to, 468.
Meridith, Simon, 259.
Merkel, , 284.
Merkwiirdige Geschichte, 477 ;
title, 478.
Mennonite books, printed at Eph-
rata, 233 ; prayer book, 235.
Meyle (see Bro. Amos), Jan, 213 ;
takes out patent, 411.
Midnight services, 329.
Migtonia, Sister, 137.
Mills bought, 115; rebuilt, 116;
demands on, 121 ; destruction of,
122 ; rebuilt, 124 ; description of,
125-
Miller, Heinrich, 22, 212, 426.
Miller, Heinrich, printer at Lan-
caster, 441, 443.
Miller, Henry, brings suit before
Assembly, 414.
Miller, Maria (see Paulina), 188.
Miller, Rev. Peter (see alsojaebez),
7, 18, 22, 132, 277.
Mohr, Jacob, Sr., 400.
Monchschrifft, 299.
Moravians, 69 ; denounced, 71, 72,
73 ; reply to Hildebrand, 77 ;
visit Ephrata, 247.
Morrison's Cove, press at, 225.
Muhlenberg, Rev. H. M., 13, 24;
attacks Sauer Bible, 51 ; 276.
Muhlenberg, Gen. Peter, interceeds
for Chr. Sauer (2nd), 67.
Miiller, Johannes, 400.
Miiller, Michael, publishes Gospel
of Nicodemus, 251, 252.
Music, Ephrata, 128; key to, 129;
peculiarity of, 132 ; earliest, 133 ;
two-part, 134 ; instrumental, 134 ;
introduced, 135 ; four-part, 136 ;
development of, 137 ; original
score, 140 ; five-part, 145 ; fac-
simile, 146, 147; elementary score,
Index.
531
14S ; Reissel's dissertation, 155;
six-part music, 156 ; Urner, Mar-
tin, 135.
Music, MSS., 298 ; Brother Benja-
min's copy, 305.
Mystical tulip, 298.
Mystic chart against fire, 374.
N.
Nagley, Jacob, 416.
Naemy, hymns by, 145, 188.
Nally, Mary, 264 ; marries Sey-
mour, id.
Nally, Victor, 264.
Nantmel, convent built at, 261 ; re-
vival at, 255 ; Sabbath-keepers at,
259-
Nathaniel, 340.
Nathan, hymns of, 145.
Negroes, account of, 454.
Nehemiah, hymns of, 145.
Neiss, Elizabeth, marries Alexan-
der Mack, 67.
Nicodemus, Gospel of, 251 ; printed
at Ephrata, 251, 252, 460.
Niess, Anna Elizabeth, 269 ; Jere-
miah, 269.
Neuliinder, 27.
New England, pilgrimage to, 95.
New Lights, 105, 10S.
New London, Seventh-Day Baptist
church, 105 ; old town mill, 113.
New River, 334, 335, 336 ; departure
from, 341.
New Testament, published by
Sauer, 63 ; title and preface, 652 ;
translation, 66.
Noah's dove, 322.
Nunnery (Snow Hill), description
of, 360-8 ; services at, 368-9.
Nutt, Samuel, 259.
Obed, Brother, 203 ; 297 ; preaches
at Beissel's funeral, 291.
Oehl, Rev. John Jac, 276.
Oil-mill, 116 ; destroyed, 123, 126.
Olive Branch, title, 321.
Onesimus (see Israel Eckerlin) de-
nounces Moravians, 73 ; journeys
to New England, 95, 96 ; visits
Barnegat, 100 ; journeys to New
London, 103, 108 ; visits Wester-
ly, R. I., 109 ; keeps diary of
pilgrimage, 113, 114, 118; robes
himself like Jewish high priest,
119 ; portrait, 123 ; 284 ; 334, 335,
336 ; arrives at Ephrata, 339, 440 ;
leaves New River, 341 ; refuses
to live on Point-no-Point, 341 ;
visits Shenandoah, 348 ; captured
by Indians, 351 ; fac-simile of po-
lemic, 352 ; in captivity, 353 ; fate
of, 353-
Otto, Joh. Heinrich, 465.
Owen, Thomas, 264.
P.
Paper mill, 118, 1 16-126.
Parthenopolis, 467.
Pastors arrive, 6.
Paul, Abraham, 2S4.
Paulina, hymns by, 145, 188.
Peascify, Thomas, 261.
Penn, Lady Ju'.ianna, 405 ; letter to,
405-8 ; by, to Peter Miller, 408-9 ;
Thomas, donates land, 410, 40S.
Pennsylvania Synods, 69.
Pennsylvania, distributing point of
Palatines, 331.
Persida, hymns by, 145, 188.
Petronella, Sister, 188-203, 297-
Philadelphian Society, 209.
Philadelphia, love-feast at, 395.
Philemon, hymns of, 145 ; conse-
crated, 388.
Phillips, William, 259.
Philosopher's Stone sought at Eph-
rata, 173 ; formula, 174.
Piersol, Jeremiah, 259, 261 ; John,
259 ; Richard, 259.
532
Index.
Pietists build school-house, 296.
Pilgrims, Ephrata, arrive at New
London, 103 ; suspected as French
Jesuits, 104 ; visit Rhode Island,
108-109 ; return to Pennsylvania,
no; arrested as Jesuits in New
York, in; arrive at Ephrata,
112 ; diary kept by Onesimus, 113.
Piscator, version, 51 \vs. Luther, 53.
Presbyterians, leave Great Valley
Church, 260.
Printing ink made by Sauer, 23.
Printing press, 118.
Press of Brotherhood, 222.
Priscam, hymn by, 145.
Psalterspiel, 368.
Pulpit of Brother Saal, 314.
singing, 105
Baptists,
Quakers,
105
Quarries opened, 117.
Queen of Hungary (ship), 57, 58.
R.
Rabat Geschrey, 467.
Rahel, hymns by, 145, 188.
Rebecca, Sister, 189.
Regnier, Francois, 332-335.
Revolution, trials of Kloster Com-
munity, 421 ; seizure of paper, 425.
Riem, Peter, 276 ; Sophia, 276.
Reiger, Dr. Johann Friedrich, agent
for Bible, 49, 50.
Roberts, David, 259 ; Owen, 259.
Roemeling, C. A., book by, 479.
Roger, David, 261 ; Philip, 259.
Rogerine Baptists, 105.
Rogerines, 98 ; affiliated families,
99 ; visit Ephrata and Amwell,
100 ; Barnegat, 100 ; worship of,
101 ; disputes with New Lights,
105, 106; meeting house at Gro-
ton, 106 ; curious anecdotes, 106-
107 ; object to medicines and
physicians, ib.
Rogers, John, 100 ; entertains Quak-
ers, 105 ; great faith, 107-109.
Rosen- Garten Zionitischer, 142.
Roosen, Gerhard, 463.
Roses of Saron, 176 ; betrothal,
176 ; seal of, 177 ; Chronicon of,
176-206; contents, 178; MSS.
title, 179; consecration. 180;
theosophy, 181 ; history of, 182 ;
discipline, 183 ; division of day,
184 ; daily routine, 187 ; classes,
ib. ; names of Sisters, 188; rule
of habit, 189 ; picture of, 190 ;
clothing, 191 ; hood worn, 192 ;
school practice, 193 ; rule of the
night, 194 ; plan of lower floor,
195 ', virginal discipline, 196 ;
duties of overseer, 197 ; power
of, 198 ; locking of the door,
199; plan of second floor, ib. ;
portrait of, 200 ; novices, rule of,
201 ; curious customs at Sister's
death, 202 ; employment, 203 ;
embroidery, 204 ; the last indus-
try, 205 ; quilting designs, 206.
Rosen u. Lilien, 449.
Ross, Mr. George, 312, 315, 317.
Rudman, Pastor, 321.
Russel, William, 334, 355.
S.
Sabbatarians settle in New Jersey,
98.
Sabbath-keepers, migration of, 259 ;
Providence, 259.
Sabbatarian meeting-house at Nant-
mel, 263.
Sabbath-school, first, 308 ; Thomas
Davis' letter, 308 ; reward card,
309 ; Bro. Obed, ib. ; assisted by
Petronella, 310.
Salma, hymns of, 145.
Sangmeister, Henrich, (see also
Ezekiel), sketch of, 344 ; longs
for solitude, 345 ; leaves Ephrata,
Index.
533
ib. ; on the Shenandoah, 346 ;
visits Germantown, ib. ; builds
Laura, id. ; visits Dunker's Bot-
tom, 34S; buys land, 355.
Sauer, Catharina, 67.
Sauer, Christopher, a clockmaker,
1 ; deals in books, ib.; deals in
various Bibles, 6 ; plans to pub-
lish Bible, 7 ; not the first Bible
published in America, 7 ; gives
notice of proposed version, 9 ;
prospectus, 10; translation, n;
support from Sectarians, 13 ; an-
nouncement in almanac, 13 ; in
Franklin and Bradford's papers,
14 ; risks run to obtain type
from Frankfort, ib. ; commences
printing, 16 ; location of drack-
ery, ib. : motto, 18 ; Weyrauchs
Hiigel, 19 ; as a proof-reader,
19 ; German autograph, 21 ;
not a college graduate, 21 ;
religious status, 23 ; first type set,
23 ; fails to obtain support, 24 ;
opposed by Muhlenberg, 25 ;
reports to Germany, ib. ; op-
posed by Schwenkfelders, 26 ;
Bible nears completion, 27; Sauer
vs. Crellius, 28 ; Bible ready for
delivery, 29 ; " Esistvollbracht,"
31 ; title-pages, 32 ; collation, 33 ;
original title, 34 ; revised, 35 ; to
New Testament, 36 ; preface, 37 ;
fac-simile, 38 ; translation, 39 ;
interpolation, 40 ; short com-
pend, 43, 44 ; obtains type and
paper from Franklin, 45 ; fac-
simile of Franklin's account, 48 ;
announces Bible, 49 ; delivered
from Ephrata, ib. ; reply to
Muhlenberg's attacks, 52 ; Sauer
vs. Rev. Caspar Schnorr, 54, 55,
56 ; sends Bibles to Germany,
57 ; publishes New Testament,
63 ; title, 64 ; preface, 65 ; trans-
lation, 66 ; death of, 62 ; memo-
morial to, 68 ; prints anti-Mora-
vian pamphlets, 71, 72, 73, 75, 76,
77. 79 I prints Dunker creed, 80 ;
bill to Jacob Doehling, 85 ; de-
scribes comet of 1743, 91-94 ;
employs Eckerlin, 213 ; 223, 224,
244 ; uses bad paper in Bible,
244 ; contradicts rumors, 334 :
sends Bible, 346 ; reconciliation
with Beissel, 39S ; missives, 398,
399- 4oo.
Sauer, Christopher (2d), 67 ; auto-
graph ; death of, ib. ; house of,
on Main Street, 86 ; 167.
Sauer, Christopher (3d), 56 ; re-
ward for treason, 68.
Sauer, Samuel, 56.
Sauer, Peter, 56.
Sauer, Maria Christiana, 398.
Schaum, Joh. Helfrich, 254.
Schilling, Johann, 348 ; captured by
Indians, 351.
Schneeberger, Andreas, 365 ; mar-
ries, 365 ; takes up land, 366 ;
family of, 366, 369 ; Barbara, 366 ;
Hans, 364 ; children of, 364.
School-book, Obed's, 306-7.
Schnorr, Rev. Casper Ludwig, at-
tacks Sauer's Bible, 54 ; Sauer's
reply, 55.
Schul-Buc/ilcin, Obed's, 474.
Screw auger invented by Prior
Jaebez, 403.
Schuck, . (See Persida), 188.
Schiile, Hans Michael, 382.
Schuppi, Johannes, bookbinder, 61.
Schwenkfelders oppose Sauer Bible,
42.
Seal, Ephrata, 452.
Seelig, Johann, 97 ; 296.
Seforam, Sister, 188.
Seidensticker, Dr. Oswald, 161, 162,
165.
Sendivogius, Michael, 173.
534
Index.
Sener, Gottlieb, 257.
Senseman, Jacob, 416.
Sentonius, Alexander, 173.
Serah, Sister, 188.
Sevorane, Sister, 269.
Seymour, Israel, 261 ; marries, 262 ;
cheats Hageman, 263 ; goes to
Sonth Carolina, 263 ; marries
Mary Nally, 264 ; Edward's de-
scription of, 264 ; writes to
Ephrata, 265 ; forgeries, 291.
Shenandoah, Dunkers on, 333 ;
Funks settle on, 344 ; arrival of
Sangmeister, 346; visits by Jotham
and Onesimus, 348.
Shirley, Gov., war, 2S8.
Shoemaker, Peter, bequest of, 416.
Shoemaking industry, 116.
Shippen, Edw., letter to, from Prior
Jaebez, 404.
Schraeder, Rev. J. G., 478.
Silberborg, Christian, 400.
Singing Quakers, 105 ; Banks and
case, 105.
Sirone builds kiln, 356.
Snowberger, Barbara, 366.
Snowberger, Elizabeth, 129 ; 366 ;
sings sixth-part, 369.
Snowberger, Obed, 129,
Snow Hill (Schneeberg), music at,
129; press at, 225; 360; insti-
tute (see also Nunnery), deed to,
366 ; building, 367 ; decline of,
37i-
Sontag, Jacob, 341.
Sophia, hymns by, 145, 188.
South Carolina, Church in, 264-5.
Spiritual manifestations, 381 ; Boh-
ler, 382 ; 382, 383, 384, 385 : after
Beissel's death, 393.
Squam, Sabbatarians at, 98, 101.
Stall, Rev. Jacob, preaches funeral
sermon of Jaebez, 434.
Stamm, Conrad, 68.
Stattler, (see Theresia), 189.
Stattler, Susanna, 416 ; (see Zeno-
bia), 188.
Stoever, Rev. J. Caspar, 13.
Stovertown, 358.
Strasburg (Va.), 358.
Stretch, Joh., 261.
Tabea, Sister, 139 ; hymns by, 145.
Tannery, 116.
Tauben-gesang at Snow Hill, 368.
Theckla, hymns by, 145, 189.
Theobald, Bro. (Philip Weiser),
293-
Thomas, Gov., appoints Weiser
Justice, 279.
Theonis, hymns of, 145.
Theophilus (see Alexander Mack),
translates for Mennonites, 234 ;
apology, 476.
Theresia, hymns by, 145.
Tilton, Dr James, 424.
Timotheus (see Alexander Mack),
journeys to New England, 95,
96 ; leaves Ephrata with Eck-
erlins, 217, 220 ; 334, 336 ; returns
to Pennsylvania, 337 ; his dream,
338 ; letter from Valentine, 46. ;
joins Germantown Dunkers, 339,
340.
Traut, (see Eufemia), 188.
Tripartite agreement, 413.
Tulpehocken Confession, Weiser's
account, 287, 288.
Turtel Taube, 138; title, 143;
translation, 144 ; preface, 146,
151; 160; derivation of name,
243 ; continuations, 440, 448, 449,
45ii 452 \ stimme der, 467.
Type, first cast in America, 45 ; not
made on blacksmith's anvil, ib.
U.
Ubelen, Anna, 275.
Index.
535
Van Dieren, Rev. J. B., 276.
Vegetarian diet, 319.
Virginia, Bibles sent to, 56 ; men-
tion of, by Acrelius, 330.
W.
Waeir, Abraham, 99, 101.
Wagner, Tobias, 450.
Wahnseidel, George, 28.
Walter, Caspar, Jr., 426.
Waretovvn, 99.
Washington, Gen. Geo., 426.
Watermark, Ephrata, 446 ; Zionitic,
236.
Watson, J. F., quoted, 302.
Weiser, Anna Eve, 278 ; Anna Mad-
lina, 276-8 ; Benjamin, 278 ; 285 ;
Christopher, 277 ; Conrad, 7-12 ;
251, 252; protects Hageman es-
tate, 263 ; 274 ; Bro. Enoch, id. ;
parentage, 275-277 ; Bro. Enoch,
279 ; justice, id. ; resigns from
Kloster, 281- 3 ; issues warrant
against Beissel, 284 ; ranger,
285 ; attempt to kill, 285 ; letter
of resignation, 286 ; favors Mora-
vians, 287 ; Cammerhoff on, 288 ;
account of Tulpehocken confu-
sion, 287 ; candidate for Assem-
bly, 287 ; captain, 288 ; goes to
Reading, 289 ; poem, id. ; wig-
wam, 290 ; sells Halle remedies,
290 ; Sister Flavia's letter, 292 ;
breach with Beissel, 293 ; recon-
ciliation, id.; death of, 294 ; burial,
295 ; 405.
Weiser, Elizabeth, 277.
Weiser, Frederick, 276.
Weiser, Hanna, 278 ; 285.
Weiser, Jaebez, 278.
Weiser, Jacob (2d), 275 277.
Weiser, Margaret, 277.
Weiser, Maria Anna, 276.
Weiser, Peter, 277-8.
Weiser, Philip, 276, 293.
Weiser, Bro. Theobald, 276, 293.
Weiser, Samuel, 278.
Weiser, Sister (see Flavia), 188.
Weiss, Rev. J. Michael, 13.
Weyrauchs Hug el, 7; 19; 135;
music of, 136-143 ; 368.
Whitefield, Rev., 13.
Widman, Michael, 427 ; account of
treason, 427, et seq.
Williams, Lewis, 259 ; John, 259.
Witt, Dr. Christopher, describes
comet, 87, 88 ; 184, 337.
VVohlfarth, Michael, 212 ; journeys
to Virginia, 332"335-
Wood, Col. James, 347.
IVunderschrifft, 164 ; 236.
Wunderspiel Paradisiches, 149 ;
title, 140, 461.
Wiister, Johannes, 117 ; 339.
Zodack, Bro., 269.
Zaeller, Amelia, 276.
Zenobia, hymns by, 145, 188 ; at
Snow Hill, 371.
Zeusinger, Godfrey, 454.
Ziegler, Michael, 244.
Zeisiger, J. George, 454, 456.
Zeisigerin, Eva Rebman, 457.
Zinzendorf, Count, 13, 69 ; pamphlets
against, 71.
Zinn, Gerhard, 400 ; Heinrich, 337.
Zion convent abandoned, 256 ; taken
for hospital, 421.
Zionitic pillar, 228 ; fac-simile, 229 ;
brotherhood, 119, 252 ; disbanded,
256.
Zionitischen Stiffts, 238 ; fac-simile,
239-
Zohar, mention of, 88.
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