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8. Oft sorrows encumber While lying in slumber, My sin is enduring And sleep is alluring. My Dovelet, where art thou? Come, Angel, awaken my heart now.
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9. Soll ich noch mehr klagen ? Von kummernüss sagen ? O dass ich dich hette, In meinem hertz-bette ! Wo bistu mein Täublein ? Ach kom doch verborgenes Eng- lein.
9. Why am I refraining, In sadness complaining ? Oh ! could I but hold thee And to my heart fold thee. My Dovelet, where art thou ? Come, Angel, and hide in my heart now.
10. Du bist ja alleine Die lieb die ich meine : Dich will ich nur haben Du kanst mich recht laben : Wo bistu mein Täublein ? Ach kom doch hertz-liebenstes Englein.
10. For thee am I lonely, For thee I love only, And I must possess thee, And thou canst caress me. My Dovelet, where art thou ? Come, Angel, with love in thy heart now.
11. Ach lass dich beschweren Die heissen hertz-zähren ! Zu kommen, zu eylen Nicht länger verweilen ! Wo bistu mein Täublein ? Ach kom doch erwünchetes Eng- lein.
11. Oh, why art thou keeping Thy hot tears from weeping ? Be coming and staying, No longer delaying. My Dovelet, where art thou ? Come, Angel, the wish of my heart now.
12. Nun hier wil ich warten In deinem Creutz-garten Bey der gedult Myrrhen, Stets ruffen und girren : Wo bleibstu mein Täublein ? Kom paar dich, kom lieb mich mein Englein.
12. Now here am I waiting, The Cross is inviting, By Myrrh is my wooing, Still calling and cooing. My Dovelet, I wait thee, My Angel, come love me, come mate thee.
SOWER AND BEISSEL
THE QUARREL BETWEEN CHRISTOPHER SOWER, THE GERMANTOWN PRINTER, AND CONRAD BEISSEL, FOUNDER AND VORSTEHER OF THE CLOISTER AT EPHRATA.
[Written for the Pennsylvania Magazine of History and Biography, April, 1888.]
HE personal controversy between these two remarkable men, which became bitter and caused, as we are told, "a great uproar through the land," certainly had a curious origin. Perhaps in no locality other than provincial Penn- sylvania did ever so much commotion come about through the interpretation of the stanzas of a hymn. The results of the quarrel were as important for the bibliography of Pennsylvania as its origin was curi- ous. It was not long afterward before the Dunker
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monks at Ephrata established a printing-press of their own, from which issued a mass of literature interesting and attractive to the antiquarian, the poet, the musician, the theologian, and the historian, culminating in the production of the most immense literary work of colonial America. The hymn, whose interpretation led up to such discussion and to such important consequences thereafter, is num- bered 400, and may be found upon page 450 of the " Zionitischer Weyrauch's Hügel oder Myrrhen Berg, &c., Germantown, C. Sauer, 1739," the first book from the press of Sower, and the first book printed in German type in America. This book contains six hundred and ninety-one hymns, some of them collected from other sources, but most of them written at the cloister by Conrad Beissel and other inmates of the institution. All of the infor- mation we have had hitherto concerning the contro- versy is contained in the following extract from the Chronicon Ephratense, that invaluable, quaint, and almost inaccessible record of the happenings of the cloister. It says,-
"Now the printing of the beforementioned hymn-book was pushed along, but toward the close
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of it an affair happened which caused a great uproar through the land, and which will now be narrated. The printer Sower had become acquainted with the Vorsteher in Germany during an awakening, and regarded him as a God-fearing man, but when his foresight placed him at the head of a great awaken- ing on the Conestoga the good soul began to suspect that he was trying to be a Pope. In addition, Sower was secretly displeased with the Vorsteher because he had taken the former's wife, who had separated from her husband, under his protection, and made her sub-prioress in the Sisters' house. At that time opinions in the land as to the Vorsteher's person were divided. The most and greatest part held him for a great witchmaster, and things which had hap- pened certainly had this appearance. It has already been narrated that the spirit which controlled him at times made him invisible, of which, by the way, this may be told. A justice sent a constable after him with a warrant who took with him an assistant named Martin Groff. As they came to the house they saw him go in with a pitcher of water. They followed after him, and one held the door while the other searched the house from top to bot-
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tom, but no Vorsteher could be found. But when they went out and were some distance off they saw him go out.
" But his brethren, who were about him daily and might have seen many such things, were of the other opinion, and thought as the Jews about John whether he was not Christ. Even Brother Prior Onesimus said he was much impressed with such thoughts, all of which was known to the printer. When in printing the hymn-book the hymn was reached beginning, 'Weil die Wolcken-Seul auf- bricht,' he was convinced that in the 37th verse the Vorsteher intended himself. He called the at- tention of the proof-reader to the place, but this one asked him whether he believed there was only one Christ. This made him so angry that he wrote a sharp letter to the Vorsteher, pointing out to him his spiritual pride. The Vorsteher, who in things of this sort never was backward, sent a short answer of this import: 'Answer not a fool according to his folly,' etc. 'As vinegar upon nitre, so is he that singeth songs to an heavy heart.' Prov. xxv. 20. This letter excited the good man's ire, and he determined to avenge himself for the
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affront. So he gave out a writing against the Vorsteher, in which he mentioned what a remark- able combination of stars ruled over the Vorsteher, and how each planet gave him its influence. From Mars he got his great sternness, from Jupiter his graciousness, Venus caused the women to seek after him, and Mercury taught him comedian tricks. He even found in the name Conradus Beisselus the number of the beast 666. In this way the rela- tions between the printer and the community at Ephrata were for many years broken, and were not again restored until the printer's wife returned to him. From that time on until his death he lived on good terms with the Vorsteher and all of the Solitary (Einsamen), and by many acts of kind- ness won their lasting regard."
Recently, however, I have come into the pos- session of a hitherto unseen and unheard-of little publication whose full title is: " Ein Abgenöthigter Bericht: oder, zum offtern begehrte Antwort, denen darnach fragenden dargelegt. In sich haltende: zwey Brieffe und deren Ursach. Dem noch ange- hänget worden eine Historie von Doctor Schotte und einige Brieffe von demselben zu unseren Zeiten
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nothig zu erwegen. Germantown: Gedruckt bey Christoph Saur. 1739."
It is Sower's own account of the controversy and contains the correspondence between himself and Beissel to which reference is made in the Chronicon Ephratense. Throwing light as it does upon the establishment of the earliest German printing-press, upon the publication of the Wey- rauch's Hügel, and upon the characters and beliefs of these two conspicuous figures among the Ger- man settlers of Pennsylvania, it is an important contribution to our information. I have translated it entire, except the appendix relating to other matters, and have endeavored to render the hymn in English verse, preserving as correctly as possible the spirit and versification of the original. The text alone would hardly seem to justify the crit- icisms of Sower, but when we view it with a knowledge of the remarkable influence wielded by Beissel over the monks and nuns of Ephrata, and the intense mysticism of the doctrines in- culcated there, we are apt to conclude that there was some foundation for the interpretation he put upon it. Even the writer of the Chron-
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icon himself says, "Since he (Beissel) was a Saviour of his people and their transgressions were loaded upon his back it need not be wondered that he let some of his hard priest-like position appear in this hymn, but it was hidden so reasonably in figures of speech and put in such doubtful shape that no one could know for sure whom he meant."
AN EXTORTED STATEMENT OR AN OFTEN RE- QUESTED ANSWER LAID BEFORE THOSE ASKING FOR IT. CONTAINING TWO LETTERS AND THEIR CAUSE. To WHICH IS APPENDED A HIS- TORY OF DR. SCHOTTE AND SOME LETTERS FROM HIM USEFUL FOR INSTRUCTION IN OUR TIMES. GERMANTOWN. PRINTED BY CHRIS- TOPH SAUR. 1739.
Preface.
To those who have so often, as well verb- ally as through letter, desired to know the ground and cause for two writings about a hymn lately printed, I give the following information through the press, in order to avoid much correspondence.
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The affair happened in this way: Through the stars which ruled my birth or through nature I received some facility in acquiring the different kinds of han- diwork without much trouble. I devoted this skill to the welfare of my neighbor, for the most part be- cause it was my disposition so to do and partly with- out considering about it. I was finally seized with an earnest desire to dedicate the remaining period of my life to my God and his son Jesus Christ, and with my little strength to honor his service and truly to do it in such a way that my fellow-men should be benefitted by it; but only upon the condition that it should please God and be acceptable to him. God opened a way for this purpose by the aid of one* who was of a like opinion with me in this matter, and I secured a German printing-press. But before it reached me, it was strongly impressed upon my mind that often, in our efforts to do good, the enemy accomplishes his purpose as much as God himself is served. Therefore, I then prayed earnestly to God that he would not suffer it that I unwittingly, much less knowingly, should be such an unholy instrument. Scarcely were my materials on hand, before a hymn- *Jacob Gass, a Dunker.
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book, which had long been desired by many people, consisting of many choice beautiful hymns for the instruction of God-seeking souls, was ready, and I eagerly undertook to print fifteen hundred copies, according to the request of the publisher. And, after I had seen the parts and the register, I should have been pleased if I had printed instead two thousand copies, because I believed they would soon fall into the hands of those who wanted them, and a new edition would be difficult to publish. How- ever, the edition remained as it was at first determined. I took hold of the work with loving earnestness, and gave every effort to have it soon finished. But as one foolish hymn after another came before me, such as I did not think suitable, I sometimes shook my head a little, but always with patience. At this time Peter Miller* came to me and said, " Amateur poets some- times do such work." When I inquired concerning the author, I found that my conjecture was not in- correct, as his life and walk and the fruits of his belief show. Still it was not my affair. But pre- sently there came a special command that certain hymns, which were by no means the poorest, should * The Prior at Ephrata, whose cloister name was Brother Jabez.
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be left out and certain others should be inserted, that this one which hereafter follows should be the first in the Rubric, and that since already another stood before it, there must be a change made, and it must be commenced with a larger letter, and the former initial be taken away, as if it were something im- portant. It was left like all the others of its kind, in its place. But as so many have asked for the reasons and so many false reports have been scattered far and wide among which shrewdness itself could not detect the right color, I have determined to publish untouched and unchanged first the hymn itself; and secondly my letter, but only in order that the little calf may be seen away from the really spiritual and worthy hymns and that the wrong may be seen, and then the answer which I thereupon received from Conrad Beissel without his signature, and finally some thoughts concerning it for the information of the reader.
CHRISTOPH SAUR.
GERMANTOWN, Sep. 24, 1739
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THE HYMN.
Weil die Wolcken-Seul aufbricht, Die Gott Israel zum licht Vorgestellet, drauf zu sehn Wenn sie sollen weiter gehn.
Darum legt die Hütten ein Und gebt acht auf ihren Schein, Zu verfolgen unsre Reiss Auf des höhesten Geheiss.
Es ist Zeit wir wollen gehn, Und nicht länger stille stehn, Weil die Seule geht voran Und uns leuchtet auf der Bahn,
Wer nun würde stille stehn Weil die Wolcke fort thut gehn, Würd sich scheiden von dem Band Und von Gott verheissnem Land.
Nun wir Mara sind vorbey, In der grossen Wüsteney, Wird mit vieler Segens-Lust Nun erfüllet Hertz und Brust.
Doch, wenn wir nicht halten Wacht Auf die Seule in der Nacht, Die im Feuer leuchtet für Den Weg, so verlieren wir.
Doch weil es nun ist an dem, Dass wir wieder angenehm Unserm Gott, zu seinem Preiss, Kommen wir auff sein Geheiss.
Und erwarten seinen Rath, Wie er es beschlossen hat, Und auf weitern Unterricht, Wie und wozu wir verpflicht.
While the cloud-like pillar gleams, Which through God for Israel beams So that all may easily know When the time arrives to go,
Leave your camp now out of sight, Fix your eyes upon the light, Follow in your journey's course Promptings from the highest source. It is time for us to go, Be no longer still and slow, While the pillar goes before, Lights the path we travel o'er, He who longer still would stand, Follows not the pillar brand, Severs him from all the host ---- Promised land to him is lost.
Now we hard on Mara press In the lonely wilderness, Every heart and each man's breast Fill with hope that he is blest.
If we keep not careful watch, Fail the pillar's gleam to catch, Throwing light upon the way Surely then we go astray.
If we now our God would please, If we would our joys increase, His commands we will obey Honor him in every way.
In the order of our quests Follow only his behests, Follow whatsoe'er befalls Where the voice of duty calls.
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Soll es währen noch viel Jahr, Dass wir durch so viel Gefahr Müssen wallen in dem Stand Auf dem Weg zum Vatterland,
So woll jedes bleiben treu In der langen Wüsteney Dencken, dass nicht Gottes schuld Sondern vielmehr seine Huld.
Die uns durch so lange Jahr Selbst will machen offenbahr Was in unserm Hertzen ist, Und wie bald man sein vergisst.
Wann es geht nach unserm Sinn, Meynen wir es sey Gewinn, Und vergessen Gottes Eyd, Und die grosse Seligkeit.
Darum schenckt Gott anders ein, Als wir es vermuthen seyn, Speisst uns erst mit Bitterkeit, Eh er unser Hertz erfreut.
Darum sammle dich aufs Neu, Israel, und sey getreu, Folge seiner Zeugen Licht, Das er in dir auffgericht.
Sich jenes Israel an, Die gereisst nach Canaan, Wie sie Gott so lang versucht Unter seiner scharffen Zucht.
Vierzig Jahr sie musten gehn In so viel Versuchungs Weh'n, Oft ohn Wasser, oft ohn Brod, Bald geschlagen seyn von Gott.
Should it be for many years That we still must suffer fears, Must we wander whence we stand On our way to Fatherland,
Be ye steadfast in the stress Of the weary wilderness, Blame not God for what ye find- Rather think that he is kind.
What we bear for many a year He will make entirely clear, What is deepest in our heart And how soon we all depart.
When we have our wish secure Then we feel too safe and sure, Love of God we soon forget, Happiness we have not yet.
But 'tis not as we suppose, God does otherwise dispose, Sends us first some bitterness Ere a joy our heart does bless.
Gather then yourself anew, Israel, and be ever true, Seek the witness of his light That within will guide you right.
Look upon that Isra-el Which to Canaan journeyed well How so long the Lord did urge With his very sharpest scourge.
Forty years they went along, Felt the weight of biting thong, Wanting water, wanting bread, Driven by their God so dread,
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Bis die alle fielen hin, Und verdurben in dem Sinn Der Gedancken, nach dem Bild Womit ihre Lust erfüllt.
Da sie nach so vielerley Lüsternd wurden ohne Scheu Sich zu weiden ohne Noth Wurden sie gestrafft von Gott.
Dass der grossen Sünden-Macht Ihn zum Eyffer hat gebracht, Und er sie umkommen lies Durch der feurigen Schlangen-Biss.
Alles dieses ist geschehn Ein exempel, dran zu sehn Dem nachkom'nden Israel, So betreten diese Stell.
Auf uns zielet dieser Rath, Den man dort gesehen hat, Da inzwischen Gottes Treu In der grossen Wüsteney.
Sich erwiesen in dem Bund, Machte sein Erbarmung kund, That sie heilen von dem Biss Da er sie ansehen liess.
Ein erhöhtes Schlängelein, Der so treue Diener sein Hat empfangen den Befehl, Und gebracht auf ihre Stell.
Sieh, oh wehrtes Israel ! Der du bist an jenes Stell Aufgekommen, dencke dran Was dich dieses lehren kan.
Till at last they all succumb, Sense and spirit overcome, And in images they trust, Filled are they with sordid lust.
Since they were so filled with lust, Shamelessly so placed their trust, Fed themselves without a need, God did punish them indeed.
For his anger did begin At the grossness of their sin, And he let the serpent's fire Gather round them in his ire.
This which happened long ago Is a warning for us now, An example that we may Show the Israel of to-day.
And this counsel does disclose What each mortal surely knows, That God's loving tenderness Through the weary wilderness,
In his promise did appear, And was made entirely clear, When he healed the serpent's bite, When he raised within their sight,
Brazen serpent on a pole, Faithful servant of the soul, A partaker of his grace Who has brought them to the place.
See ! oh, Israel ! good and true, What there is to say to you- You who, too, that place would reach Think of what it you can teach.
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Und wie du auf deiner Reiss Bissher auf so manche Weiss Dich verschuldet im Gericht Wider deines Bundes-Pflicht.
Und durch deine Ungedult Dich vergriffen mit viel Schuld, Da du dich sehr hart gestellt Wider den, so Gott erwählt.
Und mit Höhnen ihn verspott Gleich der bösen Sünder-Rott, Die nicht achten Gottes Ehr, Und nicht folgen seiner Lehr.
Der vor dich getragen Leid In so vielem harten Streit, Must von dir verachtet seyn Unter so viel Trug und Schein.
Der doch träget deine Last, Und dabey hat wenig Rast, Und vertrit dich im Gericht Wenn des Herren Zorn anbricht.
Der dir so viel Guts gethan Auf dem Weg nach Canaan, Und mit Gottes Lehr und Rath Dich sehr oft erquicket hat.
Der dich aus der finstern Nacht Hat zu Gottes Licht gebracht, Von Egyptens Dienstbarkeit Und Pharaons Macht befreyt.
Dass dir drauf ist worden kund Der so treue Gnaden-Bund, Durch die Tauffe in dem Meer, Da ersaufft Pharonis Heer.
How you often on the way Have been sought and found astray, On your duties how you slept, How your pledges were not kept.
How impatient you have been, How you were inclined to sin, Hard the pains might God inflict Had he chosen to be strict.
How with scorn you him abused, Like vile sinners him refused Who his honor never prized And his teachings have despised.
Him who often suffered sore- Many a pang for you he bore, Who for you must be bewrayed, Oft by mean deceit betrayed.
Who with burdens still is pressed From your loads has little rest, Pleads your cause in many ways, And the wrath of God allays.
Who has done you good a store On the way to Canaan's shore, Kindled life within your soul, Brought you under God's control.
Who has oft in darkest night Pointed you to heaven's light, From the might of Pharaoh saved, When in Egypt you have slaved.
That for you it might be shown, Covenant of grace be known Through baptism on that coast Where old Pharaoh's hosts were lost.
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Wurde dorten jederman Heil, der nur thät schauen an Die erhöhte ehrne Schlang, Was solt dir denn machen bang.
Weil des Menschen Sohn erhöht Und zu deinem Heil da steht, Wer ihn ansieht ohn Verdries, Wird geheilt vom Schlangen-Biss.
Der sehr viele hat verwundt, Dass sie so viel Jahr und Stund Noch nicht bracht die wahre Frucht, Die doch Gott all Tage sucht.
Dieses hat dir zugedacht Der zum öfftern sonst veracht, Der dich liebet und vertritt, Und bey Gott um Gnade bitt.
Sehet, Sehet, Sehet an ! Sehet, sehet an den Mann ! Der von Gott erhöhet ist Der ist unser Herr und Christ.
Der Sagts uns beständig für : Kommet her und folget mir, Ich bin euer bestes Theil Wodurch ihr könt werden heil
Er ist die erhöhte Schlang Bey dem rauhen Weg und Gang, Durch die wird gezeiget an, Wodurch man genesen kan.
Wann wir dann genesen seyn, Wird das Lager wieder rein, Und des Herren Gegenwart Kan uns leiten auf der Fahrt.
Since each man is safe and sure, Should he look with eye secure On the snake raised up to view, Why should fear then weaken you?
'Tis the Son of Man you see, For your safety raised is he, Who then looks without despite Curèd is from serpent's bite-
Bite that has so much alarmed, Has so many hurt and harmed, That though seeking night and day They have failed to find the way.
This has he for you devised Whom you often have despised, Who yet loves and intercedes, And with God for mercy pleads.
Look and look and look intent, See the man who here is meant. He is raised by God the high'st He's indeed our Lord and Christ.
He is saying constantly : Come you here and follow me. I am your most helpful friend, I can save you in the end.
He is the uplifted snake By the way which we must take Through which we may surely know How that we may better grow.
When completed is the cure, Will the camp be clean and pure, And the presence of the Lord On the way will help afford.
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Und der Wolcken-Seulen Gang Machen einen rechten Klang, Dass es schalle und erthön, Und ausruffe, fort zu gehen.
Diese Bahn ist uns gezeigt Von Gott, der sich zu uns neigt, Richtet auf sein Hütt und Stadt Unter uns aus lauter Gnad
Sind wir denn mit Gott versehn, So wird unser Thun bestehn, Und wir werden mit der Zeit Gehen ein zur Seligkeit.
Darum freue dich aufs Neu, Israel, und sey getreu, Bleibest du auf dieser Bahn So erreichst du Canaan.
Then the cloud-like pillar starts, Rings resounding and departs, Calls aloud that we may know It is time for us to go.
"Tis the banner God has set, He's inclined toward us yet, Raises o'er his holy place From the fulness of his grace.
We shall have the Lord's support, All our work will be in sort, And as time grows less and less Go we on to happiness.
Israel ! then rejoice anew, Steadfast be and good and true, To this banner hold you fast Canaan you will reach at last.
The objections which I had to this hymn were as follows: The pillars of fire and clouds are the martial and mercurial spirit. Nearly all the words of the first four verses of the hymn say as much. Then his command to depend upon him and do nothing except what he says especially in the 14th and 23rd verses. In the 25th he complains that he is despised by his brethren as well as by the sinners, and that he had already brought them to God's light, as is to be seen in the 31st verse. In the 33rd and 34th, he makes the assertion, that if one should look
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upon him without despite he would already be free from the bite of the snake. In the 36th, he says, he who has made this little hymn, ought never to be despised. In the 37th, 38th, and 39th verses, Mer- cury springs to the front, and jumps upon the throne and cries, "Sehet, sehet," etc. And this stuff people are to sing ! Surely one's hair ought to stand upon end at such blasphemy if he were not stricken blind or mad.
Now follows my letter to Conrad Beissel :
I have until within the last few days been in hopes that the work which I did, and caused to be done, upon the hymn-book would redound to the honor of God, to whom I am under the greatest obligations for all that he has done for me and all creatures, and will still do through time and eternity, and I remain bound to Him even though I should see no good day more. It is his way that when we dismiss all which is not from Him He fills us with that which more concerns Him. The result is that we love all that is from Him, and have a hatred and horror for all that does not please Him. In the be-
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ginning much remains concealed, while we are in the shoes of children as the saying is, which in the years of youth and manhood become as clear as day. I have therefore with patience overlooked some hymns, which I had rather sacrificed to Vulcan by throwing them into the fire. I thought something might be given to the first alphabet scholars as it were according to their ability and which they could grasp and that it would not be wise to break down the first rounds of the ladder. I have willingly let go what the amateur poets through vanity and sen- timent have brought together, especially since Brother Peter Miller said to me: "The worst soldiers are always put in the front rank." Taking this view of it I had nothing more to say. Afterward so much of wood, straw, stubble, and trash came that it went pretty hard with me. It was very deeply impressed upon me that each work should be a birth to appear in eternity, not in the lightness of the mercurial pictures drawn by men, but to stand in the clean way. However I remained in hope that something better would come in the future. A still greater misery befell me, to wit: In the beginning of the 16th Rubric or division there was placed a silly hymn
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