of some of the former Anabaptists: “Impiety prevails everywhere. It is
therefore necessary that a new family of holy persons should be founded,
enjoying without distinction of sex the gift of prophecy, and skill
to interpret divine revelations. Hence they need no learning, for the
internal word is more than the outward expression.”
At this time, however, while our German Baptists still believe in an
unpaid, untaught ministry, none of them, I think, hold to the doctrine
that the gift of prophecy or preaching is without distinction of sex. In
this respect, George Fox seems to have agreed with the early Anabaptists
just mentioned.
[45] See the questions in full,—1 Corinthians, chap. vi.
[46] See Hazard’s Register, vol. v. C. L. F. Endress, D.D., preached
twelve years in Trinity (Lutheran) Church, Lancaster. To the learned Dr.
Seidensticker, of Philadelphia, and to Mr. I. D. Rupp, I am indebted for
assistance.
[47] A new movement in German theology arose in the second half of the
seventeenth century, through Spener, the founder of Pietism. The central
principle of Pietism was that Christianity was first of all life, and
that the strongest proof of the truth of its doctrines was to be found
in the religious experience of the believing subject. The principles of
the Pietists were in the main shared by the Moravians. (See American
Cyclopædia, article _German Theology_.) Compare this statement of the
main principle of Pietism with this of the Anabaptists, whom the mass of
our Dunkers so much resemble: “The opinions common to the Anabaptists are
founded on the principle that Christ’s kingdom on earth, or the church,
is a visible society of pious and holy persons, with none of those
institutions which human sagacity has devised for the ungodly.” (See
American Cyclopædia, article _Anabaptists_.)
[48] They took for themselves the name of Brethren, says an article
in Rupp’s “Religious Denominations.” The Dunkers in our county call
themselves Brethren,—“Old Brethren,” “River Brethren,” etc. Whether the
Ephrata Dunkers took the same name, I cannot say.
[49] Speaking of a certain Seventh-Day Baptist, an “Old Mennonite” writer
says that he was “doubtless unaware that the Lord Christ is also Lord of
the sabbath, and that in him no day, except for sake of common law, is to
be observed above another.” See _Der Waffenlose Waechter_ (or _Unarmed
Watchman_), Jan. 1873.
[50] In the time of the Millerite excitement above alluded to, many
prepared ascension robes. One of my acquaintances went to the roof of
his house, where, in his robe, he could look for the coming of Christ,
and whence he was prepared immediately to ascend. More recently, namely,
in August of 1873, I recollect meeting with a person who told me that he
writes for Advent papers. He was himself a _Time-ist_, thinking that “the
second coming of the Lord will take place this year.”
[51] “Afterward, she held to edification for many years, in the
sister-convent, the office of a sub-prioress, under the name of Marcella.
Finally, in her age, she was induced by her son to return to her
husband,—although another motive was the severe manner of life in the
encampment, which she could no longer bear.”—_Chronicon Ephratense_, p.
45.
[52] Are these the married women just spoken of, who had become single?
[53] These remarkable men seem to deserve especial notice. In Rupp’s
History of Lancaster County it is stated that they were from Germany, and
had been brought up Catholics. Israel Eckerlin (Brother Onesimus) became
prior of the brother-house at Ephrata. Peter Miller, in an original
letter, complains that he obliged them to meddle with worldly things
further than their obligations permitted; and that when money came in it
was put out at interest, “contrary to our principles.”
They could not, however, have been very rich, for when in 1745 a bell
arrived in Philadelphia, from England, which had been ordered by
Eckerlin, and which cost eighty pounds, they knew not how to pay for it.
The name of Onesimus (or Eckerlin) had been placed upon the bell. When
the news of its arrival was received, a council was held in the presence
of the spiritual father, Beissel, and it was concluded to break the bell
to pieces and bury it in the earth. The next morning, however, the father
appeared in the council, and said that he had reflected that as the
brothers were poor, the bell should be pardoned. It therefore was sold,
and was placed upon the Lutheran church in Lancaster, where it was long
in use. Afterwards it was sold to a fire company, and is now on the tower
of the house of the Washington Company. It bears a Latin inscription with
the name of the “reverend man,” Onesimus.
Miller says that the prior (Eckerlin) conceived a notion to make himself
independent of Beissel, and was stripped of all his dignities.
The Eckerlins appear to have gone into the wilderness, and encamped on
a creek flowing into the Monongahela, in Pennsylvania, to which stream
they gave the name of Dunkard Creek, which it still bears. They afterward
seem to have removed to Dunkards’ Bottom, on Cheat River, which they made
their permanent residence. After many vicissitudes, Miller tells us that
Eckerlin and his brother were taken prisoners by Mohawks, and sold to
Quebec, whence they were transported to France, “where, after our prior
had received the tonsure and become a friar of their church, they both
died.” The Ephrata Chronicle says (chap. xxiii.) that the prior went
_out of time_ twenty years before Beissel. The latter died in 1768. By
the former reckoning, the prior went out of time in 1748, or about three
years after the difficulty about the bell at Ephrata.
[54] The reader is referred to an article alluded to in the preceding
essay, namely, Dr. Seidensticker’s “A Colonial Monastery,” in _The
Century_ magazine for December, 1881. Dr. S. is a professor in the
University of Pennsylvania.
[55] The Tulpehocken Creek is a tributary of the Schuylkill, which rises
in Lebanon County, and empties at Reading, in Berks County.
[56] In Rupp’s “Thirty Thousand Names” of immigrants to Pennsylvania
will be found, under date of August 29, 1730, the names of Palatines
with their families, imported in the ship “Thistle” of Glasgow, from
Rotterdam, last from Cowes. Among these occurs Peter Müller, whom by a
note Rupp connects with the Peter Miller of the text. As to the name John
Peter, as given by Andrews, it is surprising to see how many of these
immigrants bear the names of John, Hans, Johan, Johann, and Johannes,
prefixed to other names. I count twenty in a column of thirty-four.
[57] Mr. Andrews, from whom I quote, was a graduate of Harvard, who
seems to have come to Philadelphia in 1698, and to have preached in an
Independent or Presbyterian church, or in both.
[58] The Conestogas were a small tribe ... consisting in all of some
dozen or twenty families, who dwelt a few miles below Lancaster. They
sent messengers with corn, venison, and skins, to welcome William Penn.
When the whites began to settle around them, Penn assigned them a
residence on the manor of Conestoga. (Day’s Historical Collections.)
[59] When this letter was written, Miller was about eighty years old. He
doubtless spoke German during the sixty years that he lived at Ephrata,
as well as before that time. It will be observed that he does not write
English elegantly.
[60] In the year 1740, says Fahnestock, there were thirty-six single
brethren in the cloisters, and thirty-five sisters; and at one time the
society, including the members living in the neighborhood, numbered
nearly three hundred.
Rev. C. Endress says that some were anxious to retain the solitary life,
and some (it appears) were opposed to giving to Beissel the title of
Father. Sangmeister left the society and retired to Virginia (whence,
however, he returned to Ephrata). “His book,” says the same writer, “is
much tainted with bitterness, and undertakes to cast a dark shade upon
the whole establishment.”
[61] Larger accommodations were afterward built in the meadow below; a
sister-house, called Saron, a brother-house, named Bethania, etc. Most of
these are still standing, I believe, in 1882; but the former buildings on
the hill long since disappeared.
[62] The Ephrata Chronicle speaks nearly in this manner of that of the
sisters:
Their dress was ordered, like that of the brethren, so that little was
to be seen of the disagreeable human figure (_von dem verdriesslichen
Bild das durch die Sünd ist offenbar worden_). They wore caps like the
brethren, but not pointed ones. While at work these caps or cowls hung
down their backs; but when they saw anybody, they drew them over their
heads, so that but little could be seen of their faces. But the principal
token of their spiritual betrothal was a great veil, which in front
covered them altogether, and behind down to the girdle. Roman Catholics
who saw this garment said that it resembled the habit of the scapular.
[63] The Chronicle tells us that once, in Beissel’s absence, a costly
feather bed was brought into his sleeping-room. He made use of it one
night, but sent it away afterward,—and not even in dying could be brought
to give up the sleeping-bench (_die Schlafbanck_).
[64] In “Carey’s Museum” for 1789, will be found a letter from a British
officer to the editor of the _Edinburgh Magazine_, whence it appears
that at that time, 1786, a rug was laid upon the sleeping-bench. The
writer says that each brother had a cell, with a closet adjoining; that
the smallness of the rooms was very disagreeable, and that they were not
clean. The churches were clean and neat, but perfectly unadorned, except
by some German texts. The house “occupied by the nuns” was uniformly
clean, and the cells were in excellent order. (Some of the statements of
this writer appear very loose.)
[65] At Ephrata, in the winter of 1872, I was told that Miller was once
met, as he was taking a load of paper from the mill to the press, by
a certain man named Widman. This Widman, according to tradition, had
been a vestryman in Miller’s former church. “Is this the way they treat
you,” said Widman, “harnessing you up to a wheelbarrow?” and he spat in
Miller’s face.
Allusion will be made hereafter to the traditionary tale of Miller and
Widman.
[66] Of one of the collections of hymns published at Ephrata, Fahnestock
says that four hundred and forty-one were written by Beissel,
seventy-three by the brethren in the cloister, one hundred by the single
sisters, and one hundred and twelve by the out-door members. Endress
speaks in unfavorable terms of the literary merits of some of the Ephrata
hymns.
[67] “Materials towards a History of the American Baptists.” 1770.
[68] Dr. Fahnestock resided for a while in the latter part of his life in
the sister-house, at Ephrata. Here Mr. Rupp, the historian, visited him.
Rev. Mr. Shrigley, librarian of the Pennsylvania Historical Society, who
visited Ephrata, has spoken to me of Fahnestock’s venerable appearance.
[69] In after-years they seem to have been much troubled by litigation.
Dr. Fahnestock says that they considered contention with arms, and
at law, unchristian; but that they unfortunately had to defend
themselves often in courts of justice. To set an example of forbearance
and Christian meekness, they suffered themselves for a long time
to be plundered, until forbearance was no longer a virtue. He says
(Hazard’s Register, 1835) that the society is just escaping from heavy
embarrassments which they incurred in defending themselves from the
aggressions of their neighbors. The British officer, whose statement was
published as early as 1789, speaks of Peter Miller as often engaged in
litigation.
In a recent work (Belcher’s History of Religious Denominations, 1854),
the Seventh-Day Baptists at Ephrata are said to possess about one hundred
and forty acres.
[70] Morgan Edwards, in speaking of the recluses at Ephrata, says that
they took the vow of celibacy. But, as so many of our German Baptists are
opposed to oaths, I presume that they did not. “Teach, by example, that a
promise is truly an oath,” says a late Pennsylvania paper.
[71] Somewhat altered from the original.
[72] A writer in the Chronicle speaks of being at one of the count’s
conferences, where there were Mennonites, Separatists, and Baptists.
But when he came home, he told the _vorsteher_ that he regarded the
count’s conference as a snare to bring simple awakened souls again into
infant-baptism and church-going. Then they held a council, and resolved
to have a yearly conference of their own.
The above expression—infant-baptism and church-going—sounds so much
like the account of the Baptist or Anabaptist persecutions narrated in
the Martyr-book, that we might almost conclude that the Dunkers had a
direct connection with the Anabaptists, instead of originating among the
Pietists. But it will be remembered that the Ephrata Dunkers had printed
an edition of the great Martyr-book, and it is most probable that some of
them were familiar with it. Still, there may have been among the Pietists
some who were or had been Baptists.
[73] Near the close of this sketch mention is made of “Hoeckers a
Creveld.” Perhaps Ludwig belonged to the same family.
[74] Paxton township is now in Dauphin County. The Paxton church was
three miles east of Harrisburg.
[75] The Ephrata Chronicle says that, as the enemy approached (the
Indians came within thirteen miles of Ephrata), many persons sought
refuge in the cloister, with those who were themselves in need of
protection. As reports of murders reached Ephrata day after day, the
celibates (_Einsamen_) became despondent, and even the leader turned
pale,—a thing that had never been witnessed before. When danger was
so imminent, the fathers proposed to take the sisters away on wagons
to a safer place. It was then that Beissel received by night a divine
revelation to the effect that no Einsamer should perish by the hands of
the Indians.
Accordingly they remained at their station, and it really turned out
as Beissel had predicted. The people who took refuge in the monastery
probably stayed at Ephrata, not with a view of finding protection behind
the wooden walls of the cloister, but for the sake of shelter and
support. The statement that the government sent a company of soldiers
for the protection of Ephrata seems to be verified by the mention in the
Chronicle of _Rothröcke_ or Redcoats.
[76] The Mennonites and Quakers were peaceably disposed towards the
Indians, but the Presbyterians from the north of Ireland, who had settled
at Paxton, felt a deadly animosity against them, and, as Day says,
against the peaceful Moravians and Quakers, who wished to protect the
Indians, at the expense, as the Paxton men thought, of the lives of the
settlers. The Paxton rangers were commanded by the Presbyterian minister,
the Rev. Colonel Elder, who seems to have opposed the massacre of the
Indians at Lancaster by the “Paxton boys.” Day says that no historian
ought to excuse or justify the murders at Lancaster and Conestoga, and
adds that they must ever remain dark and bloody spots in our provincial
history.
[77] See Carey’s “American Museum.”
[78] An insignificant hill overlooking the meadow where the brother- and
sister-houses now stand.
[79] A remarkable statement.
[80] Compare this inflated language with Miller’s letter, as quoted.
[81] The different modes of spelling what appears to be the same name
will not surprise those who are familiar with our Pennsylvania German
names.
[82] It may be observed how nearly this description of the chapel agrees
with that given by the British officer of the one he visited here some
eighty-five years ago.
[83] Fahnestock says that, like some dilapidated castles, Ephrata yet
contains many habitable and comfortable apartments. The brother- and
sister-houses, etc., form but a small part of the modern village of
Ephrata. He wrote some time ago.
[84] See article “Francis Daniel Pastorius,” by Dr. Seidensticker, in the
_Penn Monthly_, January and February, 1872.
[85] The name Hacker, still heard at Ephrata, is doubtless the same as
the above.
[86] _Schneeberger_, or people of Snow Hill?
[87] Mr. Endress tells us that with many of the single brethren and
sisters at Ephrata, the mystical idea of the union with Christ was
evidently used to gratify one of the strongest natural affections of the
human heart. “The Redeemer was their bridegroom or bride.... He was the
little infant they carried under their hearts, the dear little lamb they
dandled on their laps.”
He adds that this at least was found much more among the single than
among those whose affections were consecrated in a conjugal life. “The
powers of human nature would evince their authority.” “According to
Sangmeister, some sank under the unceasing struggle.” See Hazard’s
Register, 1830.
[88] Upon this subject of the New Testament as a creed, etc., all or
nearly all our German Baptist sects seem to unite.
[89] This article now appears nearly as it was published in the second
edition of this work, issued several years ago.
[90] The general use of the lot was abrogated in 1817. Although marriage
by lot is no longer obligatory, yet a Moravian gentleman has told me that
this manner of decision is still resorted to,—and frequently in Europe.
Bishops are usually appointed by lot.
[91] The _lease system_, so called, was abolished in 1844. The Moravian
communities abroad, especially upon the continent of Europe, are close
communities, no one being allowed to buy of their lands who is not a
member of the Moravian Church. They retain more plainness of dress in
Saxony and Prussia, and even in Great Britain, than prevails in America.
There the women all wear caps in religious services.
[92] The heavy expense entailed by enterprises so great does not fall
entirely upon the Church. The Mission Report of 1872, in speaking of
Australia, mentions that the missionaries are cheered by the sympathy
and aid of Christians of different denominations; and adds that the
mission has sustained a loss in the death of the Rev. Mr. Mackie, of the
Presbyterian Church, in Melbourne. The _Moravian Manual_ also speaks of
missions that are self-supporting, and of missionaries who labor, like
Paul, for their own support.
[93] Its use is taught it seems even to barbarians, for the Mission
Report, in speaking of an Esquimaux church, says, “The corner-stone was
solemnly laid, when the native trombone players discoursed sweet music.”
[94] In the following from the litany, I observed an inconvenience:
_Preacher._—“By thy glorious resurrection and ascension,
By thy sitting at the right hand of God.”
_Congregation._—“Bless and comfort us, gracious Lord and God.”
[95] The frequent repetition of the word love-feast has caused it to
be often shortened in conversation, it being pronounced by some as if
written _luff-east_.
[96] To the Rev. W. C. Reichel, author of several historical works, I am
indebted for a correction in the article “The Dunker Love-feast.”
[97] Tombstones are placed on the newly-made graves, old tombstones are
cleaned, etc. These stones are “breast-stones,” not of large size, and
lie flat upon the graves,—in the Moravian manner.
[98] I am quite at a loss to know why the colored eggs, purple, red, and
yellow, in use among the Moravians (as among other Germans), should here
have been called rabbits’ eggs, and the idea been held out that the eggs
were of different colors because different rabbits brought them.
(This note was published in the second edition. Other remarks on the
subject of the Easter rabbit and eggs will be found in the Appendix.)
[99] A lady in Bethlehem told me that she had expected a man to help her
put down carpet, who had failed to appear. About nine the next morning
she met him upon the street somewhat intoxicated and friendly and
communicative. “Oh, Mrs. ⸺,” said he, “I couldn’t come yesterday. It was
my _bursday_.” Whence we may infer that the celebration of birthdays has
spread in the community.
[100] The bell upon Nazareth Hall is still rung at a quarter before
twelve, daily.
[101] The brethren’s house was thus given up in 1812, some time before
the date above assigned.
[102] An enthusiastic friend says, “It is a well-known and abundantly
substantiated fact that fewer unhappy marriages were known among the
Moravians than among the same number of people in any other denomination
of Christians while the lot was in practice.” If so, let us burn our
romances.
[103] This perhaps occurred during Zinzendorf’s banishment from Saxony.
See note at close of this article.
[104] This building, Ephrata, was once a “nursery,” where as many as
fifty-six young children were placed at one time. Some were removed from
their mothers at as early an age as eighteen months, and placed under the
common charge. See Transactions of Moravian Historical Society, 1857-58.
[105] A friend adds: “These Christmas dialogues are still to be heard in
Moravian towns, in their parochial schools.”
[106] The tendency to pronounce _s_ like _sh_ will be observed.
[107] A friend says, “Schmaus” is a vulgar term,—use “Fest.”
[108] The corpse is sent to the corpse-house by some families, to this
day.
[109] Another person says, that if a man had no proposal to make, he
left it to the authorities to suggest a woman; but the authorities never
forced a woman upon him against his will.
[110] A lady whom I met at Nazareth spoke of the visits that she used to
make in the widow-house, when they went at one, had vesper of coffee and
sugar-cake at two, and left at five.
[111] Upon this passage, a friend makes the following remark: “Not
regular occupants, but Moravian missionaries or strangers who might
arrive in large bodies; twenty, I think, would be a large number.”
[112] _Ayfrahtaw_ I heard this word pronounced.
[113] There were two log houses, says a friend.
[114] They not only receive tuition here, but board and clothing, and a
similar privilege is extended to the sons of preachers.
[115] During the period of the anti-slavery agitation, preceding the war,
the Moravians as a body did not take an anti-slavery stand. Their members
were allowed to hold slaves, like those of almost all the other sects in
this country. Their European brethren did not agree with them on this
subject.
[116] A recent writer tells us that the upper, middle, and lower parts of
Montgomery County, the lower end of Berks, and the south corner of Lehigh
contain the only settlement of Schwenkfelders in the wide world. He adds
that it is no misnomer to call these people the Pennsylvania German
Quakers. It will be seen, however, that they are more ancient than George
Fox.
[117] _Phlox subulata._
[118] This feminine termination has not disappeared from the dialect. Mr.
Rauch speaks of “de olt Lawbucksy,” which is rendered, old Mrs. Lawbucks.
[119] The decline in the severity of the cap seems to have reached its
lowest point among the Moravians, where but few women in this country
wear caps in church. See “Bethlehem and the Moravians.”
[120] At Flourtown, or Chestnut Hill, the English language is used, and
there is no instruction in German.
[121] See article “Ephrata.”
[122] It appears that there was also extemporaneous prayer during the
exercises.
[123] Why is not Schwenkfeld spoken of by the title _von Ossing_? We read
of Ulrich von Hütten, German scholar and reformer.
[124] In using the name Schwenkfeld, I have abbreviated it a little,
giving it as it is in the New American Cyclopædia, which calls him,
however, Von Schwenkfeld. The Cyclopædia, in speaking of his writings,
some ninety treatises, says that they are regarded as one of the most
valuable sources of the history of the Reformation.
[125] A copy of this volume has been deposited for reference in the
library of the German Society, Philadelphia.
[126] That portion of Silesia which was the home of the Schwenkfelders
lies east of Saxony, the home of Count Zinzendorf. It, or the greater
part of it, was conquered by Frederick the Great, and added to Prussia.
[127] The clergy, _die Gelehrten_.
[128] _Erläuterung._—Schwenkfeld appears to have abstained from the
sacraments for a great part of his life,—from the outward forms, at
least, if we may add the expression.