USA > Pennsylvania > The German Pietists of provincial Pennsylvania : 1694-1708 > Part 7
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With the ignorant and rationalistic populace, however, they were almost exclusively known as "The Woman in the Wilderness,"-Dass Weib in der Wüste.
The old manuscript goes on to state that the Brotherhood, in using that peculiar part of the Holy writ, showed deep thinking and much ingenuity. As she (the deliverer) was to come up from the wilderness leaning on the Beloved, so [they] the beloved in the wilderness, laying aside all other engagements and trimming their lamps and adorning them- selves with holiness that they might be prepared to ineet the same with joy, did well to observe the signs and the times and every new phenomenon, whether moral or pre- ternatural, of meteors, stars, and the color of the skies: if peradventure "the Harbinger may appear." They further argued that there was a threefold wilderness state of pro- gression in spiritual holiness, viz., the barren, the fruitful, and the wilderness state of the elect of God. It was this last state after which they were seeking as the highest degree of holiness. To obtain it they believed it very essential to dwell in the solitude or in the wilderness. Hence they were termed by others "The Society of the Woman in the Wilderness."
Another cherished object with the Fraternity was the
116 This fact is not mentioned elsewhere.
II
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The Pietists of Provincial Pennsylvania.
ring Sob bor BOttes Chrom verwirf des Melt- Lobs Praat, und preiß Das Lamm, Das uns au Ronigen gemacht.
BROADSIDE ILLUSTRATING THE APOCALYPSE .- BERLEBURG, 1690-93.
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Motus Puta Intrinsecus
conversion of the Indians. In their intercourse with the aborigines they attempted to ascertain to a certainty whether they were actually the descendants of the ten lost tribes of Israel, which at that time was almost universally believed. To settle this much disputed question, special efforts were made to find out whether the different tribes of Indians kept the seventh day (Sabbath or Saturday) holy, and, if so, how they kept it. They also instituted investi- gations as to whether there were any philosophers or " wise men" among the any system of phil how they practised were, and if they of the heavens ; also Indians observed of the extraordinary tial or celestial ; them ever showed inspiration or in (motus puta intrin tribes who practised osophy, and, if so, it, what the rites observed the course whether or not the and understood any phenomena, terres- whether any among any extraordinary ward movements secus) ; and, lastly, MITHRAIC SYMBOL.117 whether among the different tribes any extraordinary movements were noticeable indicative of the approaching millennium.
A systematic educational movement was also started by Kelpius among the Germans. Thus it will be seen that the mystic Brotherhood by no means passed their time in idle speculation and indolence. The scriptural injunction to labor six days of the week was strictly complied with, as was also the one to keep the Sabbath holy.
To their lasting honor be it said that all services of a spiritual, educational, and medical nature were given free, without price or hope of fee or reward.
117 From ancient Rosicrucian MS.
FtA
A RIVAL COMMUNITY.
ITTLE has thus far been pub- lished in relation to the internal affairs or domestic life of the Fraternity after they were established in their new home on the banks of the Wissa- hickon.
There is ground for belief that in more than one instance internal SYMBOL Prima Materia. 118 dissension manifested itself in the Community, in which Kelpius was called upon to act as general peacemaker. The brethren would have been saints indeed, if, under the stress of their peculiar life, jealousies and bickerings had not arisen. But on the whole, the unity seems to have been fairly well maintained, and the Society of the Woman in the Wilderness struck root deeply in the soil.
11% This ancient symbol represents the principle of Nature, the prima materia or primordal matter,-the foundation of all things.
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Köster's Ministrations.
Enough, however, is shown in the letter written to Ger- many by Daniel Falkner, August, 1694,119 to prove that all did not remain true to their profession, "to remain free according to the better advice of St. Paul."
The first to break his voluntary resolution of celibacy was Ludwig Christian Biedermann, who almost immediately upon his arrival in Germantown married Maria Margaretha, the daughter of the widow of Rev. Johann Jacob Zimmer- mann. They had been fellow-passengers across the ocean. Their example was followed by several other members during the first year or two. These defections, however, were not serious, nor by any means the greatest trouble that confronted the leaders of this experimental movement in practical theosophy.
The first question to arise after the consecration of the Tabernacle in the Forest was the erratic and dictatorial course pursued by Köster and his few adherents in the Community. Köster, in addition to being a devout, austere enthusiast, was a fearless and impulsive man ; and, as before stated, lost no time in extending his ministrations from Germantown to Philadelphia, where he preached and ex- horted both in German and English. While in Phila- delphia lie becaine inore or less involved in the Keithian controversy, which was then agitating the Quakers throughi- out the Province.
Köster, aggressive and belligerent as he was, without delay took sides with the partisans of George Keith, and whenever preaching to the Keithians lost no opportunity to widen the breach that existed between them and the Orthodox Friends. As an old German manuscript states, " He gradually led them from the ways of the Quakers, farther and farther into the lanes that ended in the true path."
119 See mention of letter, p. 15.
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The Pietists of Provincial Pennsylvania.
As the Orthodox Friends, immediately upon the de- parture of Keith and prior to the arrival of Köster, had commenced a strong effort to heal the schism . that then existed in their community and bring back the seceders, Köster's action did not tend to improve the religious situation in Philadelphia. His im- S passioned and outspoken utterances gave fresh courage to the oppos- ing party, and emboldened them to ESOTERIC SYMBOL.120 renew their discussions, which soon undid the efforts that had been inade by the Friends in the interest of unity and peace. All the bitterness of the old strife was thereby revived, and dissensions were once more rife in the different meetings throughout the Province.
The stand taken by the German enthusiast in reference to the troubles of the Society of Friends, which also par- took somewhat of a political nature, was not only opposed by the latter, but also by his more conservative associates and bro- ther Mystics, who had naught but the best feelings toward the Quakers, and were always in full accord and sympathy with them. Matters went along in this way for over a year, the breach grad- XL₪ ually widening between Köster ROSICRUCIAN SYMBOL. 121 and his old associates as the time passed, and the former became more closely allied with William Davis and several
120 According to the esoteric teachings, this symbol typifies the universal matrix, or great invisible storehouse of Nature, wherein the character of all things are contained and preserved.
87
The Brethren in America.
kindred spirits who had been among the first to foment the Quaker schism. The sequel of the disagreement between Kelpius and Köster was the withdrawal of the latter and a few others from the original Community, who, together with a few of the Keithians, attempted, under the leader- ship of Köster, to form a new community of religious evangelists. They called themselves "The Brethren in America," and their community was to be known as " The True Church of Philadelphia, or Brotherly Love."
For the purposes of the society a piece of ground was obtained in Plymouth, a short distance north of German- town. Just how this ground was obtained is not known to a certainty, nor has the location been traced. The old manuscript before quoted states that it was purchased by Köster ; 122 another account tells us that it was given to the new community. Be this as it may, a tabernacle or com- munity-house was built on the plot.123 When finished, the building was consecrated with mystic ritual and called "Irenia,"-that is, "The House of Peace." Thus for a time two separate and distinct religious communities ex- isted in the vicinity of Germantown.
This action of Köster, who, notwithstanding his erratic course, still adhered strictly to the Orthodox Lutheran doctrine in his religious services, had but little effect or influence upon the original Fraternity. Nowhere in the writings of Kelpius, Seelig, or Falkner is this defection of Köster thoughit worthy of mention.
121 This symbol, representing an arınillary sphere sustained by the three forces, viz., Truth, Justice, and Peace, according to the esoteric doctrine portrays the universe.
122 According to Rathelf, p. 487, the Plymouth lot was bought jointly by Köster and two others.
123 Ein Bericht an alle Bekenner und Schriftsteller. Von H. B. Köster. New York, 1696; p. I.
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The Pietists of Provincial Pennsylvania.
Under the spiritual guidance of Kelpius, and the judi- cious financial management of Daniel Falkner, the matter proved but a passing episode in the history of the Frater- nity, as it soon recovered fromn whatever setback it had received.
In the subsequent controversy 124 between Köster and the leading Quakers, in which Francis Daniel Pastorius 125 took so active a part, none of the other members of the original community became involved.
The most important incident, from a literary point of view, after the formation of the "True Church of Phila- delphia" by Köster was the writing, in the fall or winter of the year 1697, of a Latin thesis, " De Resurrectione Imperii Æternitatus," a quarto of forty pages. When the work was finished, as there was no printer in Pennsylvania at that time, he attempted to get it printed by William Brad- ford in New York. The printer declined the commission, as he could get no one to correct the printed sheets intel- ligently.126
This mystical dissertation is the first theological or theo- sophical book written or composed in Pennsylvania to be printed in the Latin language, if not within the English
124 This famous controversy will be treated at length later on.
125 Francis Daniel Pastorius was born at Somerhausen, September 26, 1651. He attended the University of Strasburg in 1672, went to the high school at Basle, and afterwards studied law at Jena. He was thoroughly familiar with the Greek, Latin, German, French, Dutch, English, and Italian tongues, and at the age of twenty-two publicly dis- puted in different languages upon law and philosophy. After practising law for a short time in Frankfort, lie sailed for America from London, June 10, 1683, and arrived in Philadelphia August 20th. His great learn- ing and social position at home made him the most conspicuous person in Germantown. He married, November 26, 16SS, Ennecke Klostermann. He died leaving two sons.
126 Zellische Gelehrten Geschichte.
" De Resurrectione." 89
colonies on the Atlantic coast. The full text of this extremely rare and almost forgotten work reads (transla- tion) : " A Directory and Universal View || of the Ashkenaz- Elamite Journals | that is || of the at last triumphant struggles of arising and restoring righteousness | to wit | of the Resurrection | of the Empire of the Eternities || among the Churches exiled yet pressing forward from Jesus to Jesus the Restorer || from the Millennium of the Apostolic Jerusalem unto the Trumpet of Illyricum and to the sixth Vial : | Romans xv. 19 ; Rev. ix. 13, 14; xvi. 12. || Succinct Axioms | on the arising of the future eternity of the seven Hebrew vials or the || sixth week [or Hebdomad ] of the eternities, against the Beast and Babylon the great, to the union of the empire of the || fullness of the nations with the Universal Church of the Israel that is to be saved ; || composed || in the City of Philadelphia of America, on the border of great Cyinry-Wales || upon the ashes of the Indian husbandman of ancient | Celt-Iberian or Celtic-Hebrew Spain, toward the close of the year 1697; in those days when, in the limits of the City and the whole region of Philadelphia, the first standard and public outcry against every arrogance and enthusiasm | Spanish and Quaker was set up || by the Philadelphian Union of the U11- armed Baptism of the primative churches || of Asia (reviving after the completed ages of Anti- christ, in this candlestick127 [candelabrum ] or upon || return of the sixth spirit- ual day) with the temperate rule of the British Church "SOPHAR," OR SACRED TRUMPET. and Monarchy || being the first Christian [church] thence froin Constantius Chlorus under the presidency of the sixth
127 Candelabrum, besides its obvious allusion to the Apocalypse, was here used by Köster to designate an evangelist, or one who diffuses liglit (Lampenträger).
12
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The Pietists of Provincial Pennsylvania.
DIRECTORIUM ET CONSPECTUS UNIVERSALIS EPHEMERIDUM ASCHKENAZÆC- ELAMITICARUM, i. e. Triumphantium tandem agonumjuftitia exorientisatque reducis, videlicet
DE RESURRECTIONE IMPERII ÆTERNITATUM
Inter Ecclefias exules & perfeverantes à Jefu ad Jefum reducem, à millennio Jerufalem Apoftolica usque ad Tubam Illyrici & phia- lam fextam Roma. Is. v. 19. Apoc. 9. v. 13. 14. cap. 16. v. 12. Axiomata fuccinta
Inexortum ÆEternitatis future 7phialarum Hebrearum, Hebdoma- dos foxte Etcrnitatum, contra Beftiam & Babylonem magnam, ad unionens Imperiiple- nitudines gentium cum falvandi Ifraelis univerfi Ecclesia, confcripta
In urbe Philadelphia America, Magna Cimbro-Cambria ter- mino , fuper cineribus Indianorum colonorum Hifpaniæ veteris Celt-iberica vel Celt-ebrææ, circa Colophonem Anni 1697. illis diebus, quibus in pomcriis urbis totâque regione Philadelphia contra omnem faftum & Enthufia- Imum Hifpanicum & Quakerianum erigebatur primum vexillum & publicum præconium philadelphica unionis baptifmi inermis primævarum Ecclefiarum Afix ( revivifcentium poft Antichrifti atates completas, hoc candelabri five diei fexti fpiritu:lis reditu ) cum regimine moderato Ecclefix & Monarchia Britanni- ca, Chriftifha prima inde â Conftantio Chloro fub præfidio figilli fexti complett & redivivi in Chriftianiffimo Heroc & Monarcha Rege Gulielmo III. cumque te- Iftimonio vindictarum Sionis Bohemica & Waldenfis fob revivifcente nunc Tu- bà fexta cum phialâ fextâ, reftauratrice juftitia & fapientia Orientalis & civitatis ac gloria Hebraorum; demonftrante & publice nunc promulgante per in- troitum Hebrao- Waldenfem five Tertium
HENRICO BERNHARDO CÖSTERO, Prophetia Hebraorum referat & Studiofo.
Lemgovia, typis Henr. Wilh. Meyeri, 1702.
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" De Resurrectione."
-:
-- 25-
-
THE HOLY LAMP OF THE TABERNACLE.
seal completed || and revived in the most Cliristian Hero and Monarch King William III. and with the | witness of the liberation of the Bolie- mian and Waldensian Zion under the now reviving || sixth Trumpet, together with the sixth Vial, the restorer of righteousness and Eastern wisdom and of the state || and glory of the He- brews. Demonstrated and now pub- licly promulgated through the Hebrew- Waldensian or third entrance, || by Henry Bernhard Köster | studious of the unlocked Prophecy of the Hebrews. || Lemgo [in Lippe Detmold ], printed
by Wilhelm Meyer, 1702." A fac-simile of the title is also reproduced from the original. Great was the disap- pointinent of Köster, upon the coin- pletion of the tliesis, when he found that the work could not be printed in America. Upon his return to Europe he, however, lost no time in having the manuscript put into print. A number of these copies were sent to his friends and late associates in America. The only known copy of this work is now in the library of the writer. This book not only shows the trend of Köster's thiouglits and speculations as to the expected mil- lennium, but also furnishes a proof of his great learning and the scope of his researchies in both sacred and ANCIENT HERMETIC EMBLEM. profane history. His language and ideas, however, are
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The Pietists of Provincial Pennsylvania.
frequently presented in an erratic if not somewhat disjointed inanner. The following extract will serve as an illustra- tion. His theme here is the coming of the Lord .- (I Thess., iv 16, 17.)128
" Awake! The hour calls to us,-They call unto us with a loud voice,-Awake ! thou City of Jerusalem,-Midnight is the Cry,-The watcher is high upon the house-tops,- Awake ye wise Virgins, vel. (or) Awake! the voice calls unto us,-The watcher stands high on the house-tops,- Awake ! thou city of Jerusalem,-Midnight is the hour,- They cry unto us - Wise Virgins,
with a loud voice, where are you ?" The rival com1 attempted to estab never became a suc taught by him at was not conducive or communal life. more of an Evan munity that Köster lish at Plymouth cess, as the doctrine his public services to either monastic In fact, Köster was gelist and Theoso- phist than a Mystic philosopher. The plain orthodox doctrine preached by him was entirely different from the peculiar mysticism and code of morality promulgated by Kelpius and his followers.
That the former was also versed in occult philosophy, the doctrines of the Cabbala, and believed in an approach- ing millennium, however, is not denied.
The subsequent career of Köster and his works form the basis of a special chapter.
128 Page 30 of original.
AN EMISSARY TO THE OLD WORLD.
N Tuesday, the 29th day of June, 1697, a party of three respectable-looking personages came ashore at the public landing in Philadelphia. They were the missionaries sent to America by Charles XI, King of Sweden, in response to the re- peated appeals from the Swedish Lutherans on the Delaware, at the instance of the Rev. Dr. Jesper AN EPHRATA SYMBOL.129 Svedberg,1 130 who was at that time Provost (Domprobst) of the Cathedral at Upsala.
129 From the Blutige Schauplatz, oder Martyrær Spiegel der Tauffs Gesinten. Ephrata, 1745.
130 Dr. Jesper Svedberg (father of Emanuel Svedberg, afterwards called Swedenborg) became an army chaplain in 1682 ; court preacher in 1689; pastor at Vingaker in 1690; professor of theology at Upsala in 1692 ; Provost of the Cathedral in the same place in 1695; Bishop of Skara in 1702; died in 1735.
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The Pietists of Provincial Pennsylvania.
Their first official act after landing was to wait on Lieutenant-Governor William Markham, as did Kelpius and his party three years previous. When he saw their credentials, fortified as they were by a passport, dated at Kensington, November 22, 1696, with the British king's (William III.) own hand and seal, giving liberty of pas- sage from England over to the Delaware, Governor Mark- ham received them with great kindness and welcomed them cordially to Penn's domain, promising them all pos- sible favor and assistance.131 This trio consisted of Magis- ter Andreas Rudman, master of philosophy, a native of Gevalia, in the Province of Gestrickland; Tobias Eric Biorck, of the Province of Westmanland ; and Jonas Auren, of the Province of Wermeland.
On the next day, Wednesday, June 30, 1697, the three clergymen went to Wicaco,132 then some distance from the embryo city, and held their first service among the Swedes on the Delaware, and, as, Rudman states, "according to the true doctrines contained in the Augsburg Confession of faith, free from all human superstition and tradition." 133 Upon this occasion the three clergymen officiated, clad in robe and suplice. This service, in the Swedish tongue, which the records fail to tell us whether held within an humble dwelling house, or in a barn, or the ruins of the old block-house, or perhaps under the shade of the majestic trees that then lined the banks of the Delaware, was the first in America in which the Lutheran ritual was rendered in its fulness according to the custom of the Mother Country.
131 From diary of Rev. T. E. Biorck. See records of Trinity Church.
182 Wicacoa is an Indian word, derived from wicking, dwelling, and chao, a fir-tree. Probably there was in former times a thicket of fir-trees where the Indians had their abode. Acrelius' New Sweden.
133 Rudman's Memoirs of Wicaco.
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Arrival of Swedish Pastors.
The following day the three ministers went to German- town and visited the Fraternity on the Wissahickon, where they were received with great consideration by Kelpius and his associates. The friendship begun at this time was continued with mutual benefit to both parties without in- terruption until the death of Kelpius removed the leading spirit of the Community.
The Brethren learned from their visitors, among other things, that the crusade in Germany against the Pietists had not ceased, but, on the contrary, had extended into Sweden and other Protestant countries ; also that a poem had lately been printed and circulated praising such princes and rulers as had issued mandates against them. This was called " A Poetical Thanksgiving" by " a lover of truth." 134 One stanza, that is especially aimed at our Community, reads (translation),-
"Carl, who the fanatic spirit cannot endure, Holds God's honor in esteem, commands all Chiliasts To Ben-Sylvania, to their Brethren to go,- There, according to their teachings, the thousand years to rest, And without constraint in constraint to stand.
A common pebble knows no diamond ; Egyptian darkness knows no Jacob's sun ; No prince, no true Christian, loves fanatic kinsfolk, Therefore slinks the dreamer away before the blaze of light."
How close the intercourse became between the three Swedish pastors and Kelpius is shown by the correspon- dence of the latter, addressed to Rev. Tob. Biorck, pastorem ad Christenam. 135
Toward the close of the year 1697 it became evident that
134 Original in possession of writer.
135 A draught of a twelve-page Latin letter is in Kelpius's diary. See fac-simile reproductions at Pennsylvania Historical Society, pp. 48-60.
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The Pietists of Provincial Pennsylvania.
the influences exercised and the truths taught both by the Community and the ministrations of Köster had made themselves felt among the settlers and were bringing about good results, notwithstanding such active opposition as that of Pastorius and others of equal prominence, which, how- ever, was aimed chiefly against the enthusiastic Köster and his "Brethren in America."
In view of this greatly improved condition of the relig- ious situation, which, early in 1698, was strengthened still more by the arrival of Rev. Thomas Clayton, the first min-
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MYSTIC SYMBOL FROM A PHILADELPHIC MANUSCRIPT.
ister of the Church of England who came to the Province, it was concluded by the leaders of the original Fraternity, partly at the suggestion of the Swedish pastors, to send an emissary from among their number to Europe to make public the true state and spiritual condition of the Germans who had emigrated to Pennsylvania; set forth the labors of the Pietistical Brethren among their countrymen in America, and solicit aid and additional recruits, so that the
THE PIETISTS OF PROVINCIAL PENNSYLVANIA.
PHOTOGRAPHED FROM THE ORIGINAL CANVAS IN SWEDEN.
Ericus Tob. Björck
97
Daniel Falkner in Europe.
mystical number of forty could be kept intact, and at the same time could extend their usefulness in educating and ministering to their neglected countrymen in Pennsylvania.
Another important scheme then under consideration was the emigration of the members of "the Philadelphic Society" in a body from England and the Continent to settle in Pennsylvania, and there found a colony where their peculiar teachings should be their only law. Con- siderable correspondence had taken place upon the subject, and it was thought by Kelpius and others that the time had arrived for a consummation of the scheme. It was therefore desirable that a thoroughly competent person should be sent on the mission at that time. For this im- portant service Daniel Falkner was selected. He was a man of strong character and practical piety, as well as the execu- tive head of the Community affairs, and, in addition to his religious duties, took considerable interest in secular things.
Daniel Falkner, persuant to the above arrangement, re- turned to Europe toward the close of the year 1698. After a short sojourn in Holland, he went to Germany to visit his old associates. Upon his arrival in Saxony, he found that time had wrought many changes in the condition of his former companions,-some had been banished, others lived in obscurity, while the former leader of the local Pietistical movement, Hermann August Francke, now posed as professor of Oriental languages at the newly established University of Halle,136 pastor of the suburb Glaucha, and superintendent of an orphanage of his own projection.
136 The bi-centennial of the Halle ( Frederick-Wittenberg) University was celebrated with great éclat, August 2, 3, 5, 1894, the Emperor of Germany being represented upon the occasion by Prince Albrecht of Prussia. The present writer attended as a delegate from the Old Augustus (Trappe) Church. For a full description of this Jubilee, see " The Lu theran," Philadelphia, September 6, 1894.
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