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GENEALOGY COLLECTION
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ALLEN COUNTY PUBLIC LIBRARY 3 1833 02223 8429
Digitized by the Internet Archive in 2016
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BRA
EPHRATA CLOISTER SOUVENIR
1921 First Edition
BTD
.
SOUVENIR BOOK
of the
EPHRATA CLOISTER,
Complete History from Its Settlement in 1728 to the Present Time. Included is the Organization of Ephrata Borough and Other Information of Ephrata Connected With the Cloister
By REV. S. G. ZERFASS, B. D. Past Chaplain Penna. House of Representatives 1917-1919 Ephrata, Pa.
2
JOHN G. ZOOK, Publisher Lititz, Pa.
Price $1.50. By mail, $1.60
The Ephrata Cloister Copyrighted 1921 By John G. Zook
1327030
To the thousands of visitors who in the past have visited the Cloister and to the thousands who will in the future pay their respects to this historic ground this volume is respectfully dedicated.
The Author, S. G. ZERFASS, B. D.
BIOGRAPHICAL SKETCH OF S. G. ZERFASS EPHRATA, PA.
Rev. S. G. Zerfass was born fifty years ago, on what is now known as the Fairview farm, on the historic Cloister premises at Ephrata, Pa. His paternal grandfather came from the Alsace Lorraine, Germany, whilst on his mother's side, his grandfather was Wm. Young who was married to Katharine McQuate giving Mr. Zerfass fifty per cent. German and fifty per cent. Irish blood, rather a happy combination.
He attended the Academy school in Ephrata township during regime of the noted teacher, J. J. Yeager, whose fame as an instructor was spread far and wide. At the age of fourteen, Rev. Zerfass became an apprentice in Frank Royer's flour mill (formerly Cloister property), but on account of financial reverses of the owner, the subject of our sketch was thrown out of a job and after being coached by D. B. Kraatz, a former teacher, he began his profession as a teacher at the age of seventeen and since that time has been an active and successful teacher in the schools of his native county; fourteen years being spent at the head of the Ephrata Grammar School and for the last five years he has been principal of the Schoeneck Public Schools. He is six feet tall, weighs about two hundred and fifty pounds. He was elected and fully ordained as a minister of the German Seventh Day Baptists fifteen years ago, being honored with the B. D. degree some years ago, is now honorary chaplain of Galen Hall as well as the resident pastor of the Ephrata Church. For some years he was editor-in-chief of the Sabbath School literature, chairman of the hymnal committee, secretary of the ministerial convocation, chairman of the Pennsylvania Missionary Board, secretary of the committee on revision of faith and practice of the German Seventh Day Baptist Church, furnished an article on the Ephrata Community for the volume on American Communities by Hinds and con- ducted several successful series of meetings in different places, at present secretary-treasurer and custodian of the famous Cloister corporation.
Rev. Zerfass was a close student at Millersville in 1884-85, an active member of the Normal Literary Society and since then was a member of more than twenty-five literary societies. Early in life became a public speaker especially much in demand on the stump in the political arena under state and county committee direction of the G. O. P. persuasion. He served as justice of the peace, census enumerator, delegate of his party to state convention, he is a past district president of the P. O. S. of A., Past Grand Conductor of the Grand Lodge I. O. O. F. of Pennsylvania, correspondent for many papers, officiated as editor of the Denver Press for four months (during vacation) and delivered thousands of addresses at picnics, reunions, fraternal events, etc.
He was chairman of the Ephrata Borough Council during the historic water fight some years ago and has become well known as an orator and writer being chairman of the local history committee of the county institute since the inception of that committee twenty-five years ago. He can truly be said to serve as a many-sided man, with liberal and entertaining views of life. His present desire is to intensify the importance of the industry, frugality and sturdiness of the Pennsylvania German whose staunch de- fender he has been in the Penna. German Society, and in public in general, also being a member of the Lancaster County Historical Society.
His wife was Laura Elizabeth Kauffman, of Lititz, Pa. She died nine years ago leaving him with two children, Minnie Mae, aged fifteen years, and Theodore Samuel, aged ten years. True service gives full and best endeavor to both man and God. He writes the sketch of Ephrata from a sense of duty to truth and right. Rev. S. G. Zerfass has served with con- siderable distinction as Chaplain of the State House of Representatives 1917.
Rev. S. G. Zerfass, the Author
Rev. Arthur E. Main, Alfred. N. Y. Dean University and Theological Seminary
PREFACE
Ephrata with its historic Cloister stands in a class by itself. Its divers- ified historical associations, i. e., relics of pietistic, monastic, communistic, and industrial life, the early endeavor in education, in music, (composed and rendered) in art and its loyalty during the Revolutionary period as well as the Seventh Day Baptists of the present day, have been so grossly misrepresented, so recklessly intensified and so much overdrawn by writers of history and fiction, that the writer (who is a public school teacher and a minister of the Seventh Day Baptists) feels it his duty and privilege, to give his humble and honest efforts in a truthful recital of one of the oldest communities in Amercia, where many societies of a similar nature were established.
Many communities of different types were organized, some less than fifty years ago; others have ceased to exist and some seem to be passing out of existence. In the grand old Keystone there seems to have been a laboratory where many social, religious, civic and industrial experiments were tried.
Schools, lyceums, historical societies, persons of culture and refinement find in local history an inspiration not easily found in national or general histories.
The architecture of "ye olden buildings," the "lost industries," the "wholesome amusements," the "wit and humor," the "motives of these," some of our distinguished progenitors, are surely worth while studying.
History in an ordinary sense is a narrative of human events, each event considered by itself becomes particular, but considered as a whole in mutual relations, it becomes general.
The present generation has sprung from the past and seems pressing into the future. The past seems to us, in the present, enduring as finger points of environments. Because of progress the present is more than the past which is not infrequently obscure, meagerly and wrongly reported, yet history possesses the highest importance for us relative to govenrment, laws, institutions and real religion. The thoughts, acts and influences of great men often bear fruit not only an hundred fold, but ten times that, exerting silent yet potent influences on succeeding ages and our immediate posterity.
Human reasoning should apprehend the value of history and our holiest conceptions must disclose the real significance and profoundly moral import of human history. With the fond hope and the sincere prayer that the author's efforts may be appreciated and that truth and right will prevail this unpretentious work is submitted.
The writer is indebted to Julius Sachse, Esq., whose works of the early Pennsylvania Sabbatarians were exhaustive and immensely interesting; to Dr. Corliss F. Randolph, who as chairman of the Committee on Denomina-
tional History of Seventh Day Baptists of America is the first and fore- most authority in the world; and to the Chronicon Ephratense compiled by Brothers Lamech and Agrippa in ancient Cloister ; besides these he acknowl- edges his native hereditary influences and environments as having been his source of inspiration.
The kindly advice, the splendid encouragement, the lofty ideals and the sterling qualities of Prof. M. J. Brecht, formerly county superintendent of public instruction, now of the Pennsylvania Public Service Commission, in fully a quarter of a century's labors in our public schools has given me the premises of convictions in life's battle and the courage of my conviction. As an instructor my obligations to Dr. Brecht are incalculable.
May the endeavor of all whose motives are pure be more than ever appreciated. "As a man thinketh in his heart so is he." May we thus have the pluck to take life as it comes and live conscientiously void of offense toward God and man and like Paul "lived in all good conscience before God."
Respectfully submitted, S. G. ZERFASS, B. D., Pastor at Cloister.
INDEX
Page
Academy
17
Belief, Import of.
75
Beissel, Conrad
9-40-42
Buildings and Practices 12
Ceremonies, Lovefeasts
73
Cloister, The Old-Poem 84
Contents
7
Cornerstone, Laying of. 48
Ephrata Boro, Incorporation of 50
Ephrata, Legend of ..
22
Ephrata and Snow Hill Today 38
Faith and Practices
63-69
Friend, To a.
76
Funerals
72
Hocker, Ludwig, Schoolmaster
60
Industrial Features
16
Illustrations
inserts
Iron Scarce
15
Keiper, Barbara
59
Membership, Conditions of.
71
Miller, Peter, Gets Enemy Pardoned. 11
Miller, Peter 45-47
Mission Churches 30
Monument Unveiled
26
Moravians Visit Ephrata 13
Music
19-35
Ordinances and Furnishings.
14
Patriots' Day, First Observance
54
Preface
5
Prominent Personages
24
Public Park Not Favored 67
Publications 17
21
Sectarians, Our Early
77
Settlers, Early
9
Snow Hill Buildings
34
Soldiers, Commemorative Poem 53
Sunday School Offspring 39 Tree of Life, The 36
War Attitude 65
Weiser, Conrad
57
Women, Charitable 18
Zerfass, S. G., Biographical Sketch. 4
-
Religious Freedom
Monument Proposed to Have Been Erected on Mt. Zion in 1845
CHAPTER I
Early Settlers-Conrad Beissel
Acts 13:16. Ye that fear God give audience
ERMAN pietism seems to have been the natural result of conditions existing in Europe, in the seventeenth century. As a theory, it was dominant in a number of the most prominent universities of Germany, but ultimately it went to excess, and fanciful doctrines and apparently strange practices came to prevail.
As a result, persecution drove Mennonites to America about 1683, followed by the Labadists in 1684. In 1694 the Rosicru- cians landed in Philadelphia and in 1719 the Dunkers or German Baptists settled in Germantown. The Ephrata Community on the Cocalico dates back to about 1725. The Schwenkfelders arrived in Philadelphia about 1734 and a small colony of Moravians set- tled where Bethlehem now stands 1734 to 1742.
Among the leaders was John Conrad Beissel who in the year 1720 fled from the Palatinate in Germany on account of religious intolerance. He was about thirty years old, short in stature, high forehead, prominent nose, sharp piercing eyes, a skillful baker and an adept in music, and possessed of projects of a solitary life.
In 1721, he and others visited the Conestoga Valley where in a secluded spot in the primitive forest, beside a sparkling spring of water, running into the mill creek, they built for themselves a log cabin.
Here he (Beissel) was by common consent acknowledged as leader of a new congregation. Beissel inaugurated an aggressive campaign on the seventh day Sabbath question, a movement which proved quite successful. The doctrine was spread ably by use of the printing press and civilization. Following a series of personal disagreements Beissel withdrew to a place about ten miles north where on the banks of the romantic and now historic Cocalico, beside a never failing double spring of water, a cabin had been previously built far away from any habitation by Eman- uel Eckerlin.
The location was peculiar because the meadow was shielded on the north by what is known as Zion's hill and was much avoided by Indians on account of the numberless snakes with which the meadows and banks of the Cocalico were infested. The spring is but a stone's throw from where Bethania, the brother-house,
9
THE EPHRATA CLOISTER
was built some time after. By the close of the year 1733 a steady stream of settlers set in, the first traces of distinctive clothing were worn and the Ephrata pioneers were accused of being Jesuits sent there to seduce the populace.
Efforts were made by the surrounding people to burn down the entire community but the wind providentially changed the course of the fire and actually burned the barn and buildings of the chief instigator.
A granary was built, several large brick bake ovens were made to supply bread and the almonry, a stone building still standing, built in 1730, was used to feed the poor without charge. A record of a communion in 1730, a school in 1735 in which some of the classics were taught, and a Sabbath School in 1738, a generation before Robert Raikes had the Bible or Sunday School in England, coupled with the second earliest printery in America located at Cloister, printing fifty different volumes, among them being one of the earliest hymnals, a prayer book and a work on genealogy are real history.
In the year 1735 there was a great religious revival which re- sulted in large accessions to the Ephrata Community. Beissel seemed to have strange power as when he established his hermi- tage at Cloister it was then a desolate region, yet men and women came from distant parts and voluntarily assumed hardships, bear- ing burdens, drawing plows, sleeping on rude benches with a block of wood for a pillow some of which used by the solitary for sleeping purposes are still to be seen in the Sister House at Ephrata.
The Tulpehocken awakening occasioned by visits on the part of Beissel brings to our notice Rev. Peter Miller, a graduate of Heidelberg University, pastor of a Reformed congregation be- tween Myerstown and Womelsdorf 1730 to 1735 when he was baptized into the Ephrata Community as Brother Jaebez (mean- ing height) and later became a leader in the solitary life until his death 1796. He ranked as a most devout and learned theologian and later translated the Declaration of Independence into seven different languages and corresponded with as many different nations during the period just prior to the adoption of the Dec- laration of Independence in the Revolutionary period, thus vir- tually officiating as a secretary of state although no such official position existed.
Conrad Weiser, one of Rev. Peter Miller's church officers, a level headed pioneer, who was consulted by both civil and military authorities in times of need and danger and at the same time was the official Indian interpreter of the government, also entered the Ephrata cloister life as Brother "Enoch" which means conse- crated. He became a pioneer magistrate in Berks County.
10
3 1833 02223 8429
PETER MILLER GETS ENEMY PARDONED
Peter Miller is described as a man tall in stature, with a kindly face and friendly manner, open hearted, modest, genial, meek and affable. A British officer after the Revolution said Miller was a judicious, sensible, scholarly gentleman, not apparently reticent which his life might imply but cheerful and exceedingly desirous to render any and all information in his power.
Miller and Weiser leaving the faith of the Reformed Church created quite a commotion, strengthening the Ephrata Community and experiencing a doctrinal somersault. Members of Miller's congregation never forgave him for his defection. His course was very much disapproved, all expressed their contempt, some by spitting on him, but "Jaebez" would never resent the insults, merely holding his hands over his bosom and uttering a short prayer or blessing for his tormentors.
One Michael Widman, who as a Tory was afterwards con- demned and incarcerated at the Paoli military prison, was saved by Peter Miller walking to Valley Forge to see Gen. George Washington to intercede for Widman who had been personally very abusive to Miller.
When Miller asked Washington to pardon Widman, Washing- ton replied that it was contrary to the rules of war to pardon any enemy of the country and that he couldn't do anything for Mil- ler's friend. "Friend," exclaimed Miller, "he is the worst enemy I have." "Then," says Washington, "how can you ask for his pardon?" Whereupon Miller with tears in his eyes replied, "My Savior did as much for me." Widman was pardoned because of Miller's meek forgiving spirit and the episode was beautifully immortalized by Rev. Dr. Henry Dubbs, late of Franklin and Marshall College, putting it in poetic effusion.
The first prior, Father Friedsam (meaning peaceable), Conrad Beissel and the other member of the community of the solitary laid out the camp where Ephrata was finally established.
The Sisterhood known as the Roses of Sharon or Spiritual Virgins were under a matron, a sort of "Mother Superior" and disobedience was reckoned a grievous sin. The community of the solitary and Roses of Sharon were celibates aping monks and nuns of Southwestern Europe, adopting monastic names, living celibate lives but having no known vow or regulation discipline. Petronella (real name Maria Hocker) was one of the leaders in the Spiritual. She was a sister of Ludwig Hocker, known as "Obed," meaning servant, the great teacher of the community and organizer of the school for religious instruction on the Sabbath Day.
The Hocker (Hacker) Memorial Fund of the Seventh Day Baptist Conference of America is preparing a suitable memorial to his memory.
11
CHAPTER II
Buildings and Practices
II Cor. 5:1. We have a building of God, a house not made with hands
HE Berghaus was too small for the growing congrega- tion and Kedar was erected. "Bethania" or the Brother House, "Saron" or the Sister House, and the Saal, the present house of worship, were erected be- fore 1745. The present parsonage occupied by the writer was built in 1768. A story and a half cabin south of the present Saal built in 1760 was erected as a dwelling for (Fried- sam) Conrad Beissel but he refused to reside in it as it was too much of a distinction for one man.
A decided innovation was the writing and reading of confes- sional papers known as lectiones. This was followed by a mission- ary movement that required walking pilgrimages. The ground, about one hundred acres, was tilled, two flour and grist mills, oil mill, fulling mill, paper mill, etc. All substantial assistance was never refused to such as needed it and a sweet spirit of charity pervaded the settlement.
When an effort was made by a constable to collect the "single men's tax" known as the "head tax" the community was thrown into confusion. Peter Miller and others were seized and taken to Lancaster and in default of bail were imprisoned. Tobias Hendricks, a venerable justice of the peace, offered bail and took their word that they would appear in court when wanted. When court convened they made their appearance according to promise. They pled that they shouldn't pay the head tax as they acknowl- edged no worldly authority's right over their bodies as the habi- tation of the soul as they were redeemed from the world and men. The court accepted their proposition and discharged the prisoners after a payment for settlement of the whole.
The brethren silently filed into the Saal where midnight watch services were in progress. With the entrance a hush came over the assembly which was broken by Conrad Weiser intoning "A Mighty Fortress is Our God," the impressive Lutheran hymn.
The provincial governor later visited the community and de- clared himself exceedingly pleased with the institution and offered a commission as Justice of the Peace to Conrad Weiser who sub- sequently accepted it.
12
Saal Chapel 1738, Present meeting room where regular services are held
Sister Hlouke ur Saron First floor nitelien
Matin Room. Saron, Third Floor
Saal 1738 Cookery
Sister House, or Saron Registration room for visitors
Inferior Saal showing Clock Pulpit.
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-
.
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SOLO KITCHEN SAAL. BUTORS BUILDING AT THE CRONSTAR SINKT (758. EPWRATA, PA.
Reuben Kachel and Dac hter
CAO KITCHEN AY THE CLOHITER SIHILINHIS GUILT 1740 KPHRRTA F
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MORAVIANS VISIT EPHRATA
The fact that Weiser left the Ephrata Community displeased Jaebez who was not slow in expressing his displeasure whereupon Enoch (Weiser) reminded Jaebez that on the occasion of his ar- rest Jaebez had walked to Lancaster but that his Lord and Master went into Jerusalem riding an ass. Enoch was immediately in- formed that Jaebez had to walk inasmuch as the governor had appointed all his asses as magistrates.
Upon Beissel's invitation in 1736 Moravians visited Ephrata and friendly relations were established.
Probably one of the oldest clocks in the United States is at present located on the third floor of the Saron or Sister House. It is a tower clock bearing date of 1735, with the initials of C. W. thereon, the production (beyond a shadow of a doubt) of Christian Witt, a former member of the Kelpins Community, who in due course of time became a clock maker and established him- self in business in Germantown in a trade that he followed for years afterward.
Years ago, expert clockmakers tried to add a minute hand and change this timekeeper to an eight-day clock, along with having it keep accurate time and strike every hour on a fine bell. All failed and some years later Joseph Clarence Zerfass, then a pro- bationary member and son of Wm. Y. Zerfass, president of the board of trustees, succeeded in having the clock run regularly and strike the hours merrily, and proved himself a mechanical genius. It is certainly one of the valued relics of the community coupled with the hour-glass formerly the property of Peter Miller, "Jaebez."
At first this peculiar settlement had no form of government, being subject to the dictates of "Father Friedsam," Conrad Beis- sel, and his rulings were frequently ignored, as he had no means of discipline to enforce them.
However this pietistic, monastic, mystical society had to learn obedience. They wore plain clothing, leaving their beards and hair on the head grow long, going barefooted when climatic conditions would allow and used practically a vegetarian diet to insure real health and attain a ripe old age.
13
CHAPTER III
Ordinances and Furnishings
Ecclesiastes 12:13. Fear God and Keep His Commandments
IN THE lovefeast ceremonies a frugal meal of bread, butter, apple butter, pickles and coffee was served as a meal of sociability or hospitality, a custom still ad- hered to, at least annually, to which everybody is wel- comed. This is observed about noon and followed in the evening (after candle lighting) by feet washing as in John, 13th chapter, and the administration of bread and wine as most other Protestant churches do, having open communion which means an invitation is extended to everybody to commune with the society.
In this particular they differ with denominations who serve a sort of a passover supper to their own membership only after spiritual examination, being close communicants and therefore ex- clude all except bonafide members of the particular congregation. We make this mark of distinction as a matter of history, not in the spirit of criticism.
The holy kiss was passed between the brethren and among the sisters, evidently after II Samuel 20:9 and the apostolic practices later.
The habits relative to their raiment were a slight modification of the White Friars, shirt, trousers, long gown and a monk's hood. The sisters used a skirt, gown and a rounded hood which can be seen at the parsonage at the present day.
The sisters also wore large aprons and not infrequently capes, the materials being linen or wool according to the weather condi- tions.
They adopted monastic names and often the Christian and family names being lost sight of, and larger means of accommo- dation resulted in a movement in 1739 to build the Saal for these mystics.
Later some of their buildings were used by the sisterhood as a military hospital, a Red Cross effort long before such a society existed when they cared for five hundred Revolutionary soldiers brought to Ephrata after the battle of Brandywine, two hundred of whom died of camp fever and wounds, being cared for abso- lutely free of charge by the sisters and their doctors, besides hav- ing been given Christian sepulture on Zion's hill where a modern monument now stands, erected through the efforts of the Ephrata
14
IRON SCARCE, FEW DECORATIONS
Monument Association by state appropriation. Thus the Ephrata mystics, i. e. people who claim to be divinely informed and illum- inated, were indeed brilliantly devoted but sad to relate had in- ternal troubles occasioned by the introduction of the clock and other bells and strange manifestations of spiritual confession.
There was a scant use of iron in the construction of the Ephrata buildings due to the teachings of the old dispensation relative to the building of the temple but probably more so because nails were then forged by hand on the anvil, being quite expensive. Of course in those days we find they used wooden plates, wooden candle sticks, wooden chalice or goblet used in the holy commun- ion and wooden blocks used as a flat iron probably to avoid the unholy as well as expensive use of iron.
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