USA > Pennsylvania > The German Pietists of provincial Pennsylvania : 1694-1708 > Part 6
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Protestant States, was adopted as their creed. Luther made the original draught, at the command of Jolin, Elector of Saxony, at Torgau, in seventeen articles ; but, as its style appeared to be too violent, it was altered by Melanchthon, at the command of the Elector, and in compliance with the wislies of the body of Protestant princes and theologians. Thus changed, it was presented and read in the Diet, June 25, 1530, and hence- fortlı became the creed of the Orthodox Lutheran Church.
Afterwards Melanchthon arbitrarily altered some of the articles, and a new edition with his changes appeared in 1540. The latter gave rise to the denomination known as " German Reformed."
Köster's copy of the original Confession, the title of which is repro- duced in fac-simile, also contains the original seventeen articles as pre- sented by Martin Luther. This book is now in possession of the writer.
13 George Keith personally disavowed the appellation " Keithian," and objected to its use by his enemies. In a letter written to Rev. Gerard Croese, he states : " As to my part, it is very odious to me that such among the people called Quakers, professing the same Christian faith with me, should be called Keitliians. For if the name of Calvinist be odious to him, why should not the name of Keithian he equally odious to me and to my brethren professing the same faith of Christ with me, which name this author usetli in divers places of his history?" See "The General History of the Quakers." (London, 1696 ; Appendix, p. I. )
94 Geschichte jetzt lebender Gelchirten (Zelle, 1743), p. 489.
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The Pietists of Provincial Pennsylvania.
much dissatisfaction among the Germans. The English services were, however, soon transferred to Philadelphia,95 where Köster used all his eloquence and learning to lead such of the Quakers as were discontented back to the Church.
The Keithians flocked around his standard, and in the fall of 1694, for the first time since the establishment of the Province under Penn, church services, that approxi- mated orthodoxy, were held at regular intervals in Phila- delphia.96
One of the first fruits of these services was to show to what a low spiritual state the Province had fallen. As a matter of fact there were few or 110 English Bibles to be had. As soon as this became known to Köster he wrote to London, and at his own expense had a large number sent over from England97 to Philadelphia for distribution among his hearers. It is a fact worthy of record that, notwith- standing the theosophical and mystical tendencies of Hein- rich Bernhard Köster, the pious and erratic enthusiast, the religious services instituted by him at Germantown and Philadelphia in 1694 were undoubtedly strictly according to the Lutheran ritual, and were also the first of the kind to be held in America in the German and English languages.
Furthermore, it was the influence engendered by these religious meetings, led by the bold and aggressive German, that paved the way for the establishment of the Episcopal Church services as by law ordained in the Province.
95 An account of his later religious services will be found in a subsequent chapter.
96 Falkner, in his Sendschreiben aus der neuen welt, states, "In the house of this man Jacob Isaacs ( Van Bebber) there are every week three meetings, at which Köster generally speaks publicly to the great edifica- tion of those present. It is also his custom to hold a meeting once a week in Philadelphia in which he speaks English."
97 Rathelf, Biography, vol. vi, p. 494.
69
Rev. Jacob Fabritius.
The earliest church services held on the western banks of the Delaware or South River, under both the Swedish and the Dutch régime, were also services of the Orthodox Lutheran Church as founded on the Augsburg Confession, but they were held in either the Swedish or the Low Dutch language. 98
It is true that the Rev. Jacob Fabritius,99 the last Swedish or Dutch clergyman who served the congregations on the Delaware prior to the arrival of Kelpius and his party, was a German by birth, and had been regularly ordained as a Lutheran pastor at Grosglogau, in Silesia, before coming to America ; but there are no records or traditions whatever to show that Fabritius ever held a single service in the German language while in Pennsylvania, or even that he opened communications with the German immigrants who arrived with Pastorius, or subsequently came to the Ger- manopolis in Penn's Province.
While Köster was looking after the religious needs of the Germans and their English neighbors, Kelpius con- summated arrangements looking toward the permanent
98 Acrelius, New Sweden (translation), p. 177.
99 Rev. Jacob Fabritius, before mentioned, see note page 30, was origi- nally sent to America (New Amsterdam) by the Consistory of Amsterdam to serve the Dutch Lutheran churches along the Hudson River. He arrived in New York in 1669, but his conduct there, as is shown by the public documents of the day, was far from bringing honor upon himself or his church. After many quarrels with his congregations and the local magistrates, lie finally drifted to the Delaware in 1671, and in the year following he and one Lock divided the Swedish congregations into two parishes. In 1677 we find Fabritius holding services in the old block- house at Wicacoa. It also appears that Fabritius lived up the Delaware, somewhere on the river bank near Shackamaxon. He died some time in 1693, about a year before the arrival of the theosophical fraternity. An attempt has been made by a late writer to show that the blind pastor of Wicacoa was the son of the celebrated court preacher of the same name as Gustavus Adolphus.
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The Pietists of Provincial Pennsylvania.
settlement of his party and the religious and moral educa- tion of the neglected youth within the German Townsliip, as one of the best means to promote vital religion, to raise the lukewarm from indifference and excite a spirit of vigor and resolution in those who had been satisfied to lament in silence the progress of impiety.100
The individual members of the party who had found refuge among their countrymen in the settlements of Som- merhausen and Crisheim near the Wingohocking,101 by whom they were most cordially received, and where they shone as peculiar lights, remained in the vicinity of Ger- mantown only until such time as Thomas Fairman the surveyor could locate and survey for them a tract of land some distance 102 from Germantown, containing 175 acres, which was given to them after their arrival by a well- disposed resident of Philadelphia. Evidently this parcel of land had no connection with, nor was it any part of, the 2400 acres given to them previous to their departure from Holland.
This tract was on what is now, after the lapse of two centuries, still known as the "Ridge." It was then sup- posed to be the highest point of land vacant in the vicinity of Germantown, and was part of the range of hills which formed the rugged dell through which purled a crystal stream, the Wissahickon,103 over rock and ledge until the waters mingled with the placid Schuylkill.
Here the necessary ground was cleared and a log house built upon the highest point of the tract. This structure
100 Ephrata MSS.
101 Fahnestock MSS.
102 Several old accounts state "three miles."
103 Then called Whitpaine's Creek. Wissahickon (Wisamekhan), the Indian name, according to Heckewelder, denotes " Catfish Creek."
.
The Tabernacle in the Forest.
was forty feet square and true to the cardinal points of the compass. It was for the use of the forty brethern whose number, as before stated, was arrived at according to the esoteric symbolism of the Rosicrucian fraternity.10%
It was especially designed for their various requirements, and is said to have contained a large room or "saal" for their relig- ious and musical services, in addition' to a school-room and the separate " kammern" or cell- like rooms for the recluse Theo- sophists.105
Surmounting the roof was a lantern or observatory (stern- warte) for the observation of the heavens. Here some of the scientific members were contin- ually on the watch at night with a telescope and other in- struments, being on the lookout ANCIENT TELESCOPE NOW AT AMER- ICAN PHILOSOPHICAL SOCIETY. for celestial phenomena,-so that in case the Bridegroom came in the iniddle of the night their lamps would be found to be filled and trimmed.
104 T'ide, p. 40, ante.
105 An old legend descriptive of this tabernacle in the forest was incor- porated by George Lippard, a novelist of half a century ago, in one of his publications. The writer has heard it stated upon good authority that Lippard's informant had in his youth frequently seen and been about the ruins of the old structure. It may be well to state here that this building is not to be confounded with the massive stone one farther up the stream, which was built in 1738, and is still known as "the monastery on the Wissalıickon."
The description given to Lippard says that the building was upon the
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The Pietists of Provincial Pennsylvania.
This crude observatory, having for its object matters both mystical and astronomical, was without doubt the first astro- nomical observatory set up within the Province.
Surmounting this structure was raised a peculiar cross or emblem, 106 in such a position that the first rays of the sun as it rose in the east would flood the mystic symbol with a roseate litie. 107
The rugged ravine through which the Wissahickon found its way into the Schuylkill was especially well suited to the uses of the mystic ROSICRUCIAN SYMBOL. Fraternity and their esoteric studies. Wild, weird, and rugged as it was, shaded by thie ghostly hemlock and stately pine, it afforded cool retreats for repose, contem- plation, and study during the long summer days. Crystal springs trickled from the rocks; the healing aroma of the balsam-pine and sweet scents from the flowers were wafted in the air, while strains from the throats of scores of feathered songsters added all almost celestial cliarm to the scene.
brow of a hill, a large square edifice built of trunks of giant oaks and pines, and that it rose above the surrounding woods. The roof, in 1770, was crushed in, as though stricken by a hurricane, many of the tim- bers lying in a shapeless mass. The walls, however, were still intact. Towards the west there were four large square spaces, framed in heavy pieces of timber, while the other sides of the structure were almost blank. In the large lower room, which was circular in form, there were the remnants of an altar and a large iron cross fixed against the wall.
106 The symbol of the true Rosicrucian Fraternity is a cross within a circle. Its antiquity reaches far behind the Christian era. The symbol, however, is a mere variation of the "Sonnen rad," or solar wheel. The circle denotes the solar year or eternity, while the four arms of the cross typify the four seasons. There are other esoteric meanings connected with this symbol, which are only explained to the initiates.
The Cave in the Hillside. 73
To complete the enchantment, as it were, a small natural cave existed among thie rocks of the hillside, near which flowed a spring. This cave was claimed by Magister Kel- pius as his own, and to it, after it was enlarged and made habitable, he was wont to retire for contemplation and prayer until the end of his days.
From an old Ephrata manuscript it is learned that from the outset the plan for seclusion in the forest was strent- ously opposed by the residents of the German Township. It seems that various members had made so good an im- pression upon the people amongst wliom they were tem- porarily quartered that when the time came for them to resume their communal life, considerable opposition arose against it. Arguments were advanced by the citizens that " they were not entrusted with talents to be hid in a napkin, and that the obligations they were under for their valuable inheritance should constrain them to render themselves useful in the promotion of vital truth for the benefit of mankind."
In vindication of their course the brethren persisted in the " conviction of being impelled by a power to live apart from the vices and temptations of the world, and to be prepared for some immediate and strange revelations which could not be communicated amid scenes of worldly life, strife and dissipation, but would be imparted in the silence and solitude of the wilderness to those who came out front iniquity."
107 " But when the dawning or morning redness shall shine from the east to the west, or from the rising to the setting, then assuredly time will be no more, but the sun of the heart of God rises or springs forth, and RA. RA. R.P. will be pressed in the wine-press without the city, and therewith to R.P.
N.B .- These are hidden mystical words, and are understood only in the language of Nature."-Behmen's Aurora, chap. xxvi, vol. v, pp. 126-27.
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The Pietists of Provincial Pennsylvania.
The old manuscript further states that against these arguments all persuasion proved futile, and no sooner were the people forced to relinquish the hope of retaining the services and eloquence of the Theosophical students than many branded them as fanatics and self-righteous hypo- crites.
However, that in the end they triumphed and obtained the goodwill of the greater portion of the community, is shown by the letter of Daniel Falkner, written to Germany under date of August 7, 1694, wherein lie also gives the intentions of the Fraternity,108 viz.,-
" We are now beginning to build a house there, and the people lend us all possible help. We place this to the public good, and expect not a fool's breadth on our own account. For we are resolved, besides giving public in- struction to the little children of this country, to take many of them to ourselves and have them day and night with us, so as to lay in them the foundation of a stable, permanent character. With them beginning inust be made, otherwise there will be only mending and patching of the old people."
To these religious enthusiasts in the forest on the banks of the Wissahickon is due the credit of making the earliest attempt to erect and maintain a charitable institution for religious and moral instruction within the bounds of Penn- sylvania.109
108 Falkner, Sendschreiben, translation, Pennsylvania Magazine, vol. xi, p. 441.
109 It appears from the journals of the Provincial Council that as early as December, 1683, Enoch Flower undertook to teachı school in the "town of Philadelphia." His charges, a record of which is still pre- served, indicate the simplicity of the period. To learn to read English, four shillings a quarter ; to write, six shillings, etc .; boarding a scholar, to wit, lodging, washing, and schooling, {10 for the whole year. It will
75
Muhlenberg's Tribute.
A tribute to the educational efforts of this Fraternity will be found in the correspondence of the Rev. Henry Melchior Mühlenberg with the Orphanage at Halle,110 where, in com- menting upon the remarkable incidents that came under his A Plain Short CATECHISM FOR Children & Youth, notice during his long pastorate in America, he recites the case of a devout widow who had been a member of the Lutheran Church That may be Serviceable to fuch Others, who need to be inftracted in che Firit Prin- ciples and Grounds of the at Germantown, and to whom he Christian Religion. To which is added, A fhort Paraphrafe or Opening, by way of Meditation on that Prayer which our Lord Jelus Chrift caught hus Difciples, com- monly call d, The Lords Prayer administered spiritual consolation during her last illness. He there states that in her tender youth this devout sister went to school and By G. K. was instructed by Johannes Seelig, Prov. 22.6 Tram up a Child in the way be should. 80, and when be is Old be will was depart from and that it was through his teach- Heb s. 12. For when for be rime ye ought to be Teachers, ve have need that one teach you again, which breve put Principles of the branches of God, and are become Tuch to have need of Milk and not of frang Meas. ing that her mind received such gentle impressions as emanate Printed and Sold by William Brad, ord at Phila. dipiro de l'enfituania, logo. only from true piety.
TITLE OF KEITH'S CATHECISM.
In addition to their other labors a piece of ground was cleared and a large garden cultivated for their own support. Considerable attention was also given to growing and acclimating medicinal herbs (kräuter), which was probably the first systematic effort made to raise European medicinal plants for curative purposes in America.
be seen from the above that Flower's venture was by no means a chari- table institution. The public school system, under the auspices of the Friends, of which George Keith was the first preceptor, was started about 1689 ; but it was not founded on a firm basis until chartered in 1701. George Keith had printed by William Bradford for use in his school a short catechism. The title-page of this unique book is reproduced in reduced fac-simile. A complete reproduction of the only known copy was made by the writer for the Historical Society of Pennsylvania.
110 Nachrichten von den Vereinigten Deutschen Evengelisch-Luther- ischen Gemeinen in Nord America. Halle, 1787, p. 1265.
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The Pietists of Provincial Pennsylvania.
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77
Theosophy.
Here in the solitude, far away from the bustle and gossip of the village, these Theosophical students when not em- ployed on errands of mercy were free to devote their spare time to their esoteric studies, undisturbed by the tempta- tions of the world or official utto interference,-seeking Theo- sophical light, as set forth in their secret and zealously guarded symbolical manu- Arbeite hoffe scripts.
A former writer upon this community111 well says, "Thus amid the rugged rocks and wild scenery of the Wissa- hickon, surrounded by the tall forest trees in beautiful groves, SYMBOL OF THE EPHRATA COMMUNITY. God's first temples, these Her- inits of the Ridge were wont to commune with their God."
Such as remained true to their original compact, to- gether with the accessions to their number that arrived from various parts of Europe from time to time, lived here in the virgin forest of the II New World in alınost unbroken har- mony for a period of at least ten years, a strictly Theosophical frater- nity, whose tenets were founded upon the doginas of the Cabbala and esoteric philosophy.
111 Hon. Horatio Gates Jones.
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Einfaltig ABC Buchel, für junge dila Tofid ficifig üben ui & chuile" des heiligen Driftes,
THE WOMAN IN THE WILDERNESS.
FTER the Commu- nity was permanently installed in its new home in the Western World, Johannes Kelpius sought, as one of the chief objects of the Chapter, to bring about a union or combination of all the various sects that ex- isted among the Germans in Pennsylvania and unite them into one universal Christian Church. For this purpose public devotional services, ad- vocating Christian love and unity, were held every morning and evening in the large room or saal of the Tabernacle, to which all were invited.112
These services, it is stated, were opened with a prayer and a hymn; then a portion of Scripture was read and critically examined, when any one present could advance his opinion and engage in a dispassionate discussion of any abstruse or unsettled point. Visitors, no matter of what nationality or whence they came, were received with much cordiality by the brethren, and inade to feel welcome.
Einfältig A-B-C Büchel, etc .- From title page of Theosophical MS. 112 Ephrata MSS.
79
" Doctor Schotte."
From a small book published over a century and a half ago by Christopher Sauer, it is to be inferred, upon authority of a certain "Doctor Schotte," that some kind of a mon- astic rule was observed by this band of Pietists, in addition to their esoteric discipline, both before and after their arrival in the New World. According to this somewhat doubtful authority, Kelpius was known as Philologus, Seelig as Pudens, Falkner as Gajus, Cin Abgenothingter . Rev. A. H. Francke as Stephanus, Peterson as Elias, etc.113 A careful search, however, has thus far failed Ober: Bum offtern begehrte to establish the identity of this " Dr. ifmorf, Schotte," or any corroboration of Sauer's statements.
Denen Darnach fragenDen Dargelegt. In fich bal tendes groen Brieffe und Deren Urfad. Frequent religious meetings, ex- clusive of those con-ducted by Kös- ter, as before mentioned, were also Dem noch anychanget worden eine Giftos rie ton Doctor . Schotse/ und einige Briefe von Demfeiben gu ane feren Beiten nothig au erregen held at Germantown, and at stated intervals at various places in the vicinity. No request for religious instruction was ever refused, the Germanton: Gebracht ben Chriftoph Gaur 1737- brethren holding themselves pre- pared to answer any calls from afar or near at a moment's notice. 114
It was through these services that the peculiar Theo- sophical dogmas of the Brotherhood became publicly known, as frequently during the fervent exhortations, Kelpius, Seelig, and other brethren, when shocked at some new evidence of spiritual indifference among their hearers,
113 A reduced fac-simile of the title page of this curious book is here given. It is from the only known copy, in the library of Hon. Samuel W. Pennypacker.
114 Ephrata MSS.
6
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The Pietists of Provincial Pennsylvania.
were apt to call upon the multitude to repent, as the hour of the approaching millennium was drawing near,-fortify- ing their arguments with well-known quotations from the Apocalypse. It was this feature that led to the Fraternity being called "The Woman in the Wilderness." A con- temporary of Kelpius states that this somewhat curious 8 name was given them because they persisted in giving esoteric inter- pretations to the Scriptures, and in- dulged in unrestrained mysticism. * But the real reason was that the Brotherhood believed and taught in their exliortations, as well as in their explanations of the Apocalypse, that the Woman in the Wilderness men- tioned in Revelation xii, 14-17, was prefigurative of the great deliverance that was then soon to be displayed for the Church of Christ.
The appellation, however, was never acknowledged by the Frater- nity, as, in accordance with their mystical teachings and precepts, EMBLEM OF THE "CELESTIAL EVE," FROM ANCIENT MS.115 they desired to live in comparative seclusion, without name and, above all, sectarianism, in love and religious harmony with all men, at the same time looking after the spiritual welfare of the general com- munity, while perfecting themselves in their Theosophical and esoteric speculations as to the expected millennium.
A curious entry, corroborative of the above, appears in an old Ephrata manuscript, and states, that "while giving up
115 In Rosicrucian Theosophy this emblem typifies the " Celestial Eve," representing Theo-Sophia, divine wisdom, or nature in her spiritual aspect.
The Contented of the God-loving Soul. 81
their souls to their Creator, and devoting their whole lives to a preparation of heart for the glorious inheritance pre- pared for the faithful, they mutually instructed each other, and cemented a bond of brotherly love and holy affection. They professed love and charity toward all denominations, but desired to live without name or sect. 'The Contented of the God-loving Soul' 110 was the only name which they acknowledged."
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