USA > Pennsylvania > The German Pietists of provincial Pennsylvania : 1694-1708 > Part 17
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The titles of the hymns are as follows :
(I) "'Von der Wüsteney der Jungfraulichen | Heimlichen Creutzes Liebe."
" Parodie | Die Seele ging zu Nechst."
Musical score.
[Of the Wilderness | of the Secret or Private || Virgin Cross Love. ]
It is divided into three parts, of 9, 23 and 21 stanzas respectively.
(2) Musical score.
" Process || der in Tode grünenden | Liebe || Bey gelegen- heit eines freundes, so mich hassen wolte."
An explanatory note states that "The first & third part may be sung on the following, & Ye Second and last part 011 Mel. page I.
[The Process of Love | growing in Death | By occasion of a Friend that would hate me. ]
This hymn is colloquial, and is in three parts and twenty- four stanzas, viz., part I, "Johannes" 10 stanzas ; part 2, "The Friend" 4 stanzas; part 3, "Johannes" 9. Botlı together, I stanza, viz .-
"Since then our friendship has in trying times stood even The Lord increas it more & strengthen it from Heaven So that it fear no Might nor Pow'r of Death to come, But may Triumph above by God in Christ's Kingdom."
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The Pietists of Provincial Pennsylvania.
y Francis
6 Limba.
Parodie Vin Honda ginny Enfiny Cranz.
Stoffer
7
3
t.
"Hammin tavira Fornimmt go Samman Buffet form Ju für Enforcement, in Pillen aufmahnung honit
In Sub Set Froment, biffar in In Small anie.
文·
FAC-SIMILE OF A GERMAN PAGE OF KELPIUS' HYMNAL.
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The Bitter Sweet Night Ode.
(3) " Bitter Süsse Nachts Ode | der sterbenden | Todes sich vergnügenden || Liebe. || Bey der betrachtung dass ihr Creutz sey der Liebe Pfand | von der hand Sophia ihr zu gesandt."
" Parodie Rosen : || 34 Du hast o Seelenfreund : || p. 9."
[Bitter Sweet Night Ode | of the dying | But contented || Love | By the consideration that the cross is the Pledge of Love, sent to the Soul from Sophia. ]
The hymn proper consists of 12 stanzas, at the close the composition assumes a dramatic forin, the stanzas being rendered alternately by a "Speaking Voice" and "The Soul," the purpose being to introduce "Contradictions" and "Objections" and "Conclusions" after the manner of the theologians of the seventeenth century.
(4) Musical score.
" Das Paradoxe und Seltsam | Verguügen || der gottlich Verliebten. || In eine Antwort auf einen Brief so voller | Liebe, trost und Demuth."
Mel. " O Gott du frommer Gott wie folget :"
[The Paradox and Seldom | Contentment || of the God- loving Soul.]
This hymn contains twenty-one stanzas.
(5) " Gespräch der Seelen mit | sich selbst | Uber ihren lang Wehrenden \ Reinigung | Gestillet in Traurigen Ver- langen \ in der Wüsten | Anno 1698 | 30 Jan." .
" Parodie Rosenroth 18, Hier lieg ich gefangen." Musical score.
[Colloquim of the Soul | with its self | Over her Long | during | Purification | Set in a pensive Longing | in the Wilderness | Anno 1698 Ye 30 Jan. ]
This also contains a series of objections, queries and answers.
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(6) " Von der Ruhe || als ich mich einstens in der Wüsten bey | der Armuth so Müde gearbeitet 1697, Octob."
" Im Thon : 'So winch ich nun eine gute nacht : wie folget.'"
Musical score.
[Upon Rest | As I once in the Wilderness, in Poverty || had made me weary with Labour || in October, 1697.]
(7) " Von Den neuen Jungfraulichen | Kraft Leib | worin- nen der Herr selbst wohnet || und seiner Geheimnisse offen- bahret | wie solcher muste bestellet sein || Gestellet in Sehn- lichen Verlangen | Anno 1699, Febr."
Melodie p. 17 (same as hymn No. 4.)
[Of the Power of the New | Virgin Body, | where in the Lord himself dwellest || and Revealeth his Mysteries : | How it is to be obtained, || Done in pensive longing, in Febr., 1699.]
The last seven stanzas of this hymn consists of a rythmical prayer.
(8) " Die macht der Liebe | welche | der Welt der Sünde und dem Todt | Obsinget | in einen | Trauer Gedicht || entworfen | 1705 || N. B.
" N. B. Nach dem unterschiedlichen Sätzen kan auch || die Melodie verändert werden ; wie folget.
" Erster Sats ; Melod. ' Die Seele ging su nächsten.'
Musical score.
" Zweiter satz ; Mel. ' Du hast O Seele freund,' p. 9.
" Dritter satz ; 'Die Seele ging, &c.'
" Vierter satz ; Mel. ' Herr schone Mein."
256 Metemptosis .- In chronology the solar equation necessary to prevent the new moon from happening a day too late, or the suppression of the bissextile once in 134 years ; as opposed to proemptosis.
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The Disconsolate Soul.
"5, 6, 7, satz ; Mel. ' Die Seele ging zu nachsten.' " Achter satz ( This part was to be spoken.)
"9 & 10; Mel. ' Die Seele ging &c.'
" Elfter satz ; Mel. ' O! Gott du fromer Gott.' 257
" Zwölfter satz (To the enlightened souls, yet in Ye first Love).
" Melodie | am Ende."
[The Power of Love | which conquers the World, Sin & Death | in a Pensive Poem | Composed | 1705.]
(9) " Ein Verliebtes Girren der || Trostlosen Seele | In der Morgen Dämmerung | Oder von des Willen | auf una absteig || und still stehen."
Musical score.
[A Loving Moan | of the Disconsolate Soul | in the Morning Dawn | Or from the Will's Rising, falling & still- stand. | As I lay in Christian Warmer's House, very weak, in a small Bed, not unlike a Coffin, in May, 1706.]
Contents :
" The Soul does desire | To have Nuptial fruit | But as she rose hier | To soon in pursute | The Bridegroom slipt from her, & left her alone || She wish's to be perfect Re- signed, in Moan | So finds she then lastly that most blessed one | 25 stanzas."
(10) " Trost und aufmunterungs lied \ Vor zwei einsamen Wittwen in sonderheit gestellet | Allheir aber zu gemeiner besten in etwas veränderet \\ bey gelegenheit einer grossen Verkältung, so | Mich überfallen || 1706 in Julius."
Musical score.
" Mel : 'Was Gott thuet das ist wohlgethan."
257 Geistreicher Lieder, hymn 303, p. 377, by J. Herman.
31
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The Pietists of Provincial Pennsylvania.
A Loving Man 57 of the Difconfolate Soul, in the Morning Dawn Or. from the will's Rifing, falling, &/biffised. As stay in Oriftion warmers Floule very weak in gland BEN, Rot prilike a Cofin in chay 1706.
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.
Contents The Soul does defire To have Nuptial fruit But as the rose hier To look in Burgsite. The bridegroom flest from her, & left her aforce. The will's to be perfect Religned, in more, So finds the then lastly that most besked one ..
.:
Here lye & Jubaniffive 1.
And weak. in a Shrine, C'ercome and made pafive with the Sweetest pain . of think
FAC-SIMILE OF A ENGLISH PAGE OF KELPIUS' HYMNAL.
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Description of Kelpius.
(II) " Der 121 Psalm David's | Tröstlich von einen an dem auser den 5 & 6 | Gesetz entworfen."
[The 121 Psalm of David | comfortably paraphras'd. ]
" Mel. ' Barmherziger treuer Gott.' (Chriazo Rosenroth.) Musical score.
Eight stanzas.
(12) " Ich Liebe Jesum nur Allein."
['The best choice. ] Musical score, Mel.
A late magazine writer, in commenting upon this col- lection of raplisodical poems, states : "The judicious bio- grapliical student who brings to the consideration of the character of Kelpius an appreciative and unbiased mind, will find in these hymns evidence of undoubted sincerity, mingled with a spiritual exaltation bordering on fanaticism. There is little doubt that this lonely inan, given to inces- sant contemplation and continually thrown in upon him- self, came at last to regard his mental visions as a veritable new apocalypse; and the position of authority which he early attained,-the spiritual headship which his purity of life and great learning procured for him,-must have tended to fortify his belief in the semi-celestial character of his mission."
Johannes Kelpius was small of stature, slight in frame, and suffered from an affection or paralysis of the left eyelid. It is a curious coincidence that several of the noted religi- ous leaders of the last century had some marked peculiarity about their eyes,-Kelpius, Beissel, Whitefield, Müllen- berg and others. In addition to the above infirmnity, Kel- pius was of a frail constitution, which soon broke down
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The Pietists of Provincial Pennsylvania.
under frugal fare and abstemious habits and the extremes of our variable climate.
A succession of heavy colds was the result, aggravated by the custom which Kelpius had of retiring to a cave in the hillside for study and contemplation.
This cave, sixteen feet long by nine feet wide and eight feet higli,258 as before stated, was not a natural formation, but was built for his uses. 259 It was about two hundred yards from thie Tabernacle, near a cold spring of water, which to the present day is known as the Kelpius' Spring on the Wissahickon.
According to the Ephrata MSS., this cell or cave was known as the "Laurea," and was originally fitted up with mnuch taste and ingenuity, containing, besides many books, curious utensils for chemical and philosophical purposes.
Finally the repeated colds turned into consumption, and in the winter of 1705-6 he became so feeble that his life was despaired of. It was then that he was removed to the humble home of the Wariner family in Germantown, where he was tenderly nursed by Christiana Warmer. How re- signed the devout sufferer was during his illness is shown by the last three lines of the twenty-fifth stanza of his hymn,-
"Therefore kiss, or correct, Come to me or Go, Give Presents, or take them : bring Joy, or bring Wo, If I can but have thee, thy will may be so. " 26)
It was less than two months after his temporary recovery and return to the Tabernacle (May, 1706), that we again find him suffering from a relapse, having, as he himself writes, a "great cold."
25% Fromn actual measurement.
259 See frontispiece.
260 " Drum Küsse und zuchtige, komme und geh, Beschenke, entziche, bring freude, bring weh, Wann ich dich habe, dein wille gescheh."
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Christian Warmer.
[Christian Warmer, the tailor of Germantown, whose wife Christiana was the good Samaritan of the Theosophical enthusiasts, was also strongly imbued with the mystical teachings of Kelpius and his followers, and remained stead- Cristian marmor fast in his profes- sion until his death, which occurred in
the spring of 1728. His peculiar ideas of the future state are well set forth in his last will and testament :
"In the Name of God amen. The 26 day of April in the year of our Lord 1728, I, Christian Warmer of Germantown in the County of Philada & province of Pennsylvania taylor, being of perfect mind and memory (for which I return hearty thanks to God my Heavenly Father) calling to mind the frailty of this Transitory life & that it is appointed for all men once to die Do Make & ordain this my last will & Testant that is to say First of all and Principally I Recomend my soul into the hands of Al- mighty God, my Heavenly Father who gave it to me & being in a fallen & Degenerate State, has again Espoused it a second time to himself, by & through the Death & sufferings of his Dearly beloved Son Jesus Christ, who has purchased it with his bitter & bloody passion, to be his spouse & bride, with whom I hope to live & Reign Eternally, and my body to the Earth to be buried in a Christian like & desent manner, at the Direc- tion of my Execrs hereafter named, Nothing doubting but at the resurec- tion of the Just through the merits of Jesus Christ, I shall receive the same again, by the mighty power of God, to live & be with my spirit & soul united into one Heavenly Creature with my beloved Saviour & Redeemer & to Reign with him forever & ever .- Amen."]
Thus Kelpius lingered and suffered, the disease gradually but surely gaining the ascendancy, notwithstanding Doctor Witt's " bolus" and the herb decoctions (haus-mittel ) of the brethren, together with the tender attentions of neighbors and friends, who knelt beside him praying for his soul and watching his failing breath. He finally succumbed in the year 1708, at the early age of thirty-five.
His whole life had been a preparation to meet the heavenly bridegroom, "laying aside all other engagements
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The Pietists of Provincial Pennsylvania.
whatever, trimming his lamp and adorning himself with that white silky holiness and golden righteousness that he might be found worthy."
Among thie musty archives in the library of the Francke Institutions or Orphange at Halle, on the Saale, in Saxony, there is an old manuscript that gives a curious account of the death of Magister Kelpius. This paper is in the hand- writing of Pastor Heinrich Melchior Mühlenberg, and sets forth that in the year of his arrival in Pennsylvania (1742) Daniel Geissler, a trustworthy man of over sixty years of Daniel Perfiles. age, and the foriner famulus and confiden- tial assistant of Kel-
pius, gave to him the following interesting particulars of the death of the Magister :
" Kelpius among other things was of the firin belief that he would not die a natural death, and that his body would not decay, but that he would be transformed, transfigured, overshadowed and, like Elijalı, be translated bodily into the spiritual world.
" As his last hours drew near and the forerunners of disso- lution, the Magister spent tliree long days and nights in praying to God, struggling and supplicating that, in his case, the Lord Sabaoth would receive him bodily as he did Enoch and Elias of old, and that there might be no actual dissolution, but that body and soul might remain intact and be transfigured and received in the flesh.
" At last, on the third day, after a long silence he ceased his pleadings, and, addressing himself to his faithful famu- lus, said : 'My beloved Daniel, I am not to attain that which I aspired unto. I have received my answer. It is
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The Mysterious Casket.
that dust I am, and to dust I am to return. It is ordained that I shall die like unto all children of Adam.'
"Kelpius thereupon handed Geissler a box or casket, which was well secured and sealed, and told him to carry it to the Schuylkill, where the water was deep, and cast it into the river. Geissler took the casket as far as the river bank, and being of somewhat an inquisitive nature, con- cluded to hide the casket until after his master's death, and then possess himself of the secret of its contents.
" Upon his return Kelpius raised himself up and, with out- stretched hand, pointing to his famulus, looked him sharply in the eyes, and said : 'Daniel, thou hast not done as I bid thee, nor hast thou cast the casket into the river, but hast hidden it near the shore.' Geissler, now more than ever convinced of the occult powers of the dying Magister, without even stammering and excuse, hurried to the river bank, and threw the casket into the water as he was bidden."
The MS. goes on to state that as the mysterious casket touched the water the " Arcanum" exploded, and for a time flashes of lightning and peals like unto thunder came from out of the water.
When Geissler again returned to the bedside of Kelpius at the Tabernacle, the latter told him that now was accom- plished the task he had given him. A few days after this episode the pious Magister entered into rest. All tradition seems to agree that his remains were consigned to a grave within the orchard or garden belonging to the Tabernacle over which he had so long and faithfully presided.
Such of the brethren as were left of the original Com- munity performned the last rites according to the impressive ritual of the Mystic Fraternity.
It was shortly before sunset that the cortege with the
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The Pietists of Provincial Pennsylvania.
bier solemnly filed out of the Saal of the Tabernacle, the Mystics chanting a solemn " De Profundis," ranging them- selves in a circle around the open grave. The coffin was then placed over the opening until the orb of day was far down in the west. As the last rays were seen, at a given signal from Seelig, who was now Magister, the body was lowered into the grave. At the same instant a snow-white dove was released from a hamper, and winged its flight heavenward ; while the Brethern looking upward and with uplifted hands, repeated thrice the invocation : " Gott gebe ihn eine seilige auferstehung." [God grant him a blessed resurrection. ] 261
The following eulogium, taken from the Ephrata MSS., is attributed to Prior Jaebetz (Rev. Peter Miller, the suc- cessor of Beissel). It was evidently written by a scholar, and one who had access to writings of Kelpius which are now unavailable. It shows the estimation in which the pious recluse on the Wissahickon was held during the last century.
"Kelpius educated in one of the most distinguished Universities of Europe, and having had advantage of the best resources for the acquirement of knowledge, was cal- culated to edify and enlighten those who resorted to him for information. He had particularily inade great progress in the study of ancient lore, and was quite proficient in theology. He was intimately acquainted with the principal works of the Rabbins, the Heathen and Stoic philosophers, the Fathers of the Christian Church, and the Reforiners. He was conversant with the writings of Tertullian, St.
261 If this story of the dove is historical, it is a survival of high interest. Dion Cassius, in an impressive account of the funeral by the Emperor Pertinax, of which he was an eye-witness, tells us that an eagle was tied to the funeral pyre. When the flames burnt the rope, the eagle mounted to the clouds, as the soul of Pertinax to the Gods.
The Oracle at Delphos. 249
Jerome, St. Augustine, St. Cyprian, Chrysostom, Ambrose, Tauler, Eck, Myconius, Carlstadt, Hedio, Faber, Osiander, Luther, Zwingle and others, whose opinions he would fre- quently analyse and expound with much animation. He was also a strict disciplinarian, and kept atten- tion constantly directed inwards 1 upon self. To know self, he contended, is the first and most essential of all knowledge. Thales the Milesian, he main- tained, was the author of the precept, 'Know thyself,' whichi was adopted by Chilo the Lacedomonican, and is one of the three inscriptions which, according to Pliny, was conse- crated at Delphos by golden letters, and acquired the authority of a divine oracle ; it was supposed to have been given by Apollo, of which opinion Cicero has left a record. (Cujus praecipiti tauta viz Delphico Deo tributor Cicero.) He directed a sedulous watchfulness over the temper, incli- nations and passions, and applauded very much the Counsel of Marcus Aurelius: 'Look within; for within is the fountain of good.'"
Thus lived and died Johann Kelpius, the first Magister of the Theosophical Community on the Wissahickon, whose history is so filled with romance and mystery. Learned and devout, he sacrificed his life in the interests of humanity, D and in preparing himself and his fol- lowers for the millennium which he believed was near at hand.
No other of the early settlers has ever attracted the attention of
SEAL OF THE GERMAN SOCIETY OF PHILADELPHIA.
32
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The Pietists of Provincial Pennsylvania.
students of Pennsylvanian history, or excited so much speculation, as this meek and gentle Transylvanian philoso- pher. Although his last resting-place is unmarked, and known only from vague tradition, his memory has never- theless been kept green in song and prose. The most notable instance of the former is Whittier's " Pennsylvania Pilgrim," and such parts of it as allude to the subject of our sketch will prove a fitting close to this chapter :
' Or painful Kelpius from his hermit den By Wissahickon, maddest of good men, Dreamed o'er the Chiliast dreams of Petersen.
Deep in the woods, where the small river slid Snake-like in shade, the Helmstadt Mystic hid, Weird as a wizard over arts forbid,
Reading the books of Daniel and of Jolin, And Belimen's Morning-Redness, through the Stone Of Wisdom, vouchsafed to his eyes alone,
Whereby he read what man ne'er read before, And saw the visions man shall see no more, Till the great angel, striding sea and sliore,
Shall bid all flesh await, on land or ships, The warning trump of the Apocalypse, Shattering the heavens before the dread eclipse.
HENRICH BERNHARD KÖSTER.
F all the characters con- nected with the Theo- soplical experiment in the New World none stands out in bolder relief than Hen- rich Bernhard Köster, one of the original promoters of the enterprise. To the compara- ARMS OF CHUR-BRANDENBURG, 1694. tive few who thus far knew his name, he is in fact the most heroic figure in the history of the German Pietists of Pennsylvania. Pious, devout, learned, courageous and combative, he not only boldly pro- claimed to the settlers of the young province the Gospel according to the orthodox Lutheran faith, but was ever ready to take up the gauntlet wlien thrown before him. Nor did he hesitate for an instant to follow liis opponents into their strongholds, and in their very midst to fearlessly proclaim his convictions, fortifying them with quotations from the Scriptures.
Nation or race mnade no difference to this devout enthu- siast. Casting aside for the time his mystical doctrines and
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The Pietists of Provincial Pennsylvania.
Rosicrucian speculations, he preached the plain Gospel with untiring energy and zeal among both English, Welsh and Germans.
The seed sown by him at Germantown at the humble home of Isaac Van Bebber, upon that natal day of the holy St. John in 1694, struck root, grew and spread until its in- fluence permeated the whole Province. Upon that day began the movement which was to lead the settlers from the apathy into which they had sunken back to vital religion and established church forms.
It is true that Swedish Lutheran services were held in Pennsylvania for almost half a century prior to Penn's coming, and for some years afterwards. But these were held only for the Swedes. No effort whatever was inade either by Fabricius or Lock to extend the faith among the Quakers and Germans who were flocking to these shores. 262
262 The following documents have come to light since writing the notices of this clergyman in two previous chapters of this book (notes 32 and 99). The first is a letter from Governor Francis Lovelace of New York, and explains itself,-
"FORT JAMES in NEW YORK this 13th day of Ap' 1670.
" CAPt CARR.
" Upon the request of Magister Jacobus Fabritius Pastor of the Lutheran Confession comonly called the Augustan who by the Duke's Lycence hatlı a Congregation liere, I have granted my Pass to him, & his Wife to go to Newcastle or any Place in Delaware River, I pray shew him all Civil Respect when he comes amongst you, & take care he receive no Affront there, & I presume he will comport himself wth gt Civility & Moderacon so as to give no just occasion of offence to others. I am
"Your very loving Friend,
" FRANCIS LOVELACE."
The other document, an extract from the proceedings of the Council, gives us an insight into the subsequent private life and behavior of this clergyman :-
" Att a Councel September 15th 1675.
" Magister Jacobus Fabricius being Ordered by Special Warrt to make his personal Appearance before the Governor here ; to Answer to a Com-
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The Establishment of Church Services.
It was left to Köster to take the initiative, and boldly raise his voice immediately upon his arrival among both Germans and English, and to institute services intended to induce the settlers to renew their fealty to orthodox religion ; no inatter whether to the English Churchi as by law estab- lished or to the faith of the Fatherland.
It is from the advent of the German Pietists in 1694 that we must date the religious revival in the Province.' Tlie results of Köster's efforts were widespread : they were not confined to Anglicans and Lutherans, but also stimulated the Baptists, Presbyterians and so-called Sabbatarians to organize in Pennsylvania. Finally, when, after a sojourn of seven years in the Province, the German philosophier became convinced that, on account of the changed religious situation, his usefulness as an evangelist was at an end, lie returned to his native country, and resumed his Theo- sophical studies. He lived to a ripe old age, almost round- ing out a century, and died in an institution connected with the Lutheran Church.
Unfortunately our estimates of the character and services of this pioneer have hitherto been based upon the accounts of his religious or personal antagonists, or of such as were ignorant of the true motives that inspired him, and the facts that guided him in his course in America. It is hoped that the matter now presented will place this devout enthusiast in a new light, and give him his proper position among the religious leaders of Provincial Pennsylvania.
Henrich Bernhard Köster (Küster or Köster, as he was
plaint made against him by the High Sheriff and Court at Newcastle in Delaware, for causing a Disturbance and Uproar against the Magistrates. " It is Ordered that the said Magister Fabricius, in Regard of his being Guilty of what is lay'd to his Charge and his foriner irregular Life and Conversation, be Suspended from Exercising his Function as a Minister, or Preaching any more within the Governmt either in Publick or Private."
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The Pietists of Provincial Pennsylvania.
generally known in America), was born in November, 1662, in the little town of Blumenberg, in the Principality of Lippe, in Westphalia. His parents were Ludolph Küster, Burgomaster and leading merchant of his native district, and Frau Anna Catherina Blumen von Schwalenberg, a sister of Simon Heinrich Blumen, privy-councellor of Detmold. The Burgomaster was not a man of classical education, but he was endowed with good sense.
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