USA > Pennsylvania > The German Pietists of provincial Pennsylvania : 1694-1708 > Part 9
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Prior to the Revolution, this nostrum had a large sale in Pennsylvania, and to the writer's personal knowledge was used here as late as the early fifties of the present century.
156 Strodtmann, v. p. 255.
THE PIETISTS OF PROVINCIAL PENNSYLVANIA.
XI
1
HOROLOGIUM ACHAZ.
CHRISTOPHORUS SCHISSLER, GEOMETRICUS AC ASTRONOMICUS ARTIFEX, AUGUSTÆ, VINDELICORUM, FACIEBAT, 1578.
NOW IN THE CABINET OF THE AMERICAN PHILOSOPHICAL SOCIETY.
II3
The Divining Rod.
incantation and ceremony was used. This rod or " hexen- stab" was used to find subterranean springs of water, and to locate veins of precious metal beneath the surface of the ground. To find the hidden spring, a branch of the twig or rod was taken in each hand between the thumb and the forefinger, the two ends pointing down. The rod was held in this position, the palms toward the face: the in- cantation was then said, the diviner walking slowly over the ground, and when a spring or subterranean water-course was passed the rod would bend downward. When it was desired to locate special metals, small nails inade of the metals sought for were introduced into the long end of the rod. For general prospecting, the rod frequently contained nails of the seven metals,-viz., gold, silver, iron, copper, lead, tin, and an amalgam ; and it was firmly believed that in passing over a metallic vein the rod would be attracted downward.157
The casting of nativities by aid of the horoscope was a far more difficult and important matter than the use of the divining-rod. Two centuries ago the horoscope was firmly believed in by many intelligent persons of all nations and faiths. The calculations in individual cases required con- siderable inathematical as well as astronomical knowledge. By its use not only the life and fortune of an infant were foretold, but it was pressed into service to find the right position of the heavens for the undertaking of almost all important ventures, such as voyages, marriages, business speculations, and building operations.
Among the treasures of the American Philosophical Society in Philadelphia there are two brass plates, finely
157 The writer in his youth was shown a bed of iron ore near Flower- town, a small village a short distance above Germantown, which was said to have been located by one of these identical rods.
15
II4
The Pietists of Provincial Pennsylvania.
wrought, engraved, and gilded. They are parts of an in- strument once used for calculating nativities, and in other occult studies wherein the hour of the day or night and the position of the planetary system of the heavens took a prominent part. This instrument, when in its original condition, was known as an " horologium Achaz hydro- graphicum." The smaller of the two plates measures 534 inches in diameter, and was the base of the instrument. In a raised centre it contained a compass one inch in di- ameter. The larger piece is a basin-shaped plate, with a flat, moveable rim one inch wide. Upon this are engraved the signs of the zodiac. The centre or concave part is ten inches in diameter, and is geometrically divided into the different planetary houses. The depth of the basin is 1 34 inches, and the whole forms the dial of the instrument. The rim is surrounded by a brass figure representing an ancient astrologer; it measures 334 inches in lieight, with the left hand raised so as to hold the gnomon used to cast the shadow, or whereby a fine ray of light was thrown upon the dial in place of the shadow (photo-sciaterica). The dial and base were formerly connected with a mytho- logical figure; the latter, however, as well as the gnomon and other parts are now missing.
By the aid of this instrument it was possible to see not only the true time of day by sunlight and at night by moonlight, but other solar phenomena, such as the true time of sunrise and sunset,-the orb's place in the twelve houses of the zodiac, its perigee, and apogee, the height above the horizon, the relative length of the day and night, and many other phenomena. The most curious feature about this apparatus is the fact that when the basin is filled with clear water the time marked is advanced or retarded so many degrees as equal the angle of refraction.158
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The Horologium Achaz.
On the reverse of the rim that surrounds the large basin is engraved, "Christophorvs Shissler, Geometricvs ac Astro- nomicvs Artifex Avgvstae Vindelicorvin, Faciebat Anno 1578."
The records of the venerable Society fail to show from whom these relics were received, or even when they came into possession of the Society. Tradition, however, con- nects this instrument directly with Dr. Christopher Witt, the last surviving member of the Theosophical Community that once occupied the Tabernacle on the Wissahickon, and who, prior to his death in 1765, gave some of his philo- sophical and scientific apparatus to the Philosophical Society, then presided over by Benjamin Franklin.159. It is known that after the death of Kelpius, in 1708, and the virtual disbanding of the Community, all of the philoso- phical instruments, as well as Zimmermann's astronomical apparatus, passed into the possession of Daniel Geissler and Dr. Witt. It may be assumed without a shadow of doubt that the above relics once formed a part of Zimmer- mann's scientific outfit. 160
As an illustration how the horoscope entered into local affairs, there was formerly a tradition current, and which is recorded in one of the Ephrata manuscripts, that prior to the laying of the foundation-stone (grund-stein) of the
16% 'T'his instrument was known to and its peculiarity mentioned by Zacharias Von Uffenbach, a classmate of Justus Falkner at Halle, in his published travels, Ulm, 1753.
159 There were at that time two scientific societies in Philadelphia,- viz., The American Philosophical Society and the American Society, held at Philadelphia, for Promoting Useful Knowledge. These two bodies united, January 2, 1769, and formed the present American Philosophical Society.
160 Vide paper read upon this instrument by the present writer before the American Philosophical Society, " Proceedings," February 1, 1895.
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The Pietists of Provincial Pennsylvania.
Swedish church at Wicacoa, Seelig, at the request of the Swedish pastor, first cast a horoscope to find a proper day for the commencement of the building, so that its com- pletion should be assured. The interesting service took place upon the appointed day in the fall of the year 1698, and was made an occasion of both joy and profit.
The site finally decided upon, after some controversy as to the location, was within the Swedish graveyard at Wicaco, on the banks of the Delaware. The ceremony of laying the first or foundation-stone was performed by the three ministers under the direction of the Master Mason, while the Fraternity, led by Kelpius, intoned the Psalms and responses.
Whether the old tradition that the day and site were selected by the occult calculations of the Mystic Brother- hood on the Wissahickon be founded upon fact or not, the day certainly was an auspicious one, as the old church, after a lapse of two centuries, is still in constant use, and is now the oldest and inost venerable sanctuary within the Commonwealth of Pennsylvania. It has stood to be im- mortalized by the prince of New England poets :-
" Distant and soft on her ear fell the chimes from the belfry of Christ Church,
While, intermingled with these, across the meadows were wafted Sounds of psalmns that were sung by the Swedes in their church at Wicaco."
Among the universal remedies in which the Germans of that period placed great faith was phlebotomy, or blood- letting, which it was believed would prevent sickness as well as effect a cure. Some persons were in the habit of undergoing the operation at regular seasons of the year,
II7
Phlebotomy.
no matter whether sick or well. Owing to the belief in astrology, care was taken to perform it under favorable lunar and planetary influences. For this more than any other purpose the different Hermits on the Ridge were con- sulted by the residents of the surrounding country. The phases of the moon could be gotten from the almanac, either by the patient or the barber-chirurgeon,161 and even the good and bad days easily calculated ; 162 but to find the correct position of the planets and foretell their influence in an individual case, this was another matter, and one of prime importance, as the operation would affect the person for a lunar year to come.
Then, again, it was believed that the disposition of the drawn blood was a matter of great moment to the patient, and the art of the astrologer was once more invoked as to when and how the lost blood should be disposed of.163
Every vein or artery had also its own name, and came under the influence of a peculiar sign or planet. Thus there was the cephalic vein which was ruled by Aries ; the
161 The barber-chirurgeon was then quite an important personage. His specialties were bleeding, cupping, and leeching.
162 When the phase of the moon changed before noon the day was counted as the first day. If, however, the change occurred after high noon the day was not counted. From a fragment of an old manuscript, dating from that period, it is seen that according to the accepted theory the first five days of the new moon were all bad for blood-letting : the first caused a bad countenance ; the second, a bad fever ; the third, lame- ness ; the fourth, a slow death ; the fifth, giddiness ; while the sixth was marked "good," as it purifies the blood. The seventh, eighth, ninth, and tenth were all bad ; then came twelve days all good, with a special reference to the twenty-first, that this was the best day in the year.
163 The early Moravians in Pennsylvania had a positive rule, that the lost blood should either be buried in fresh earth at once or thrown into running water. This was to prevent any possible spread of disease. (Bethlehem MS. Diaries. )
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The Pietists of Provincial Pennsylvania.
hepatic, the splenetic, arthritic, quinsy vein, etc.,164 each with a different sign. The astrologer had therefore to indicate according to the celestial signs what particular vein was to be tapped, as well as when the other conditions would be favorable.
It is not to be assumed from the above that Kelpius and his brother Mystics PortenDens gra VIa eX aq VILone fVtVra CoMetes, Das afi practised astrology for profit, after the PUBL. REu Seuer manner of the charl. atans of that day. S 017818 TC ontet- A moderate use of the art was believed 2Belcher En diciem 1682 &labr int jonat Mugufto fill anfanghaj bon Mutternadit ber feben, laffen. in by most intelli- gent people and the signs were consulted and studied for sci- entific as well as Rartlich und auf das cinfaltigffe erörtert Duro M. Biobann Bacob Simmermann/von Ban hingen an der Ent / tefinabligen Diaconum zu Bietigheim. i'm jahr personal purposes. Though the Mystics on the Wissahickon made use of astro. logical signs and In Verlegung Johann Confria Zubrobeen Puch bandtem in Stuttgart calculations, and Gerrift bip Pamus Eraeen. 3n Difamn ro81. 3abr believed in the in- fluence of heavenly bodies upon human affairs, yet that they were free from all charlatanisin may be safely assumed from the following interesting extract, which appeared in Vol. xii, p. 270, of the Philosophical Transactions of the Royal Society of London, July 10, 1683.165 Here, in the review of Johann
164 Hauptader, Leber, Miltz, Gicht, Braun, etc.
165 Copy in library of American Philosophical Society, Philadelphia.
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The Cometo-Scopia.
Jacob Zimmermann's "Cometo-Scopia; or, Three Astro- noinical Relations concerning the Comnets that have been seen in the years 1680, 1681, 1682," 166 the editor states : "Though as he [Zimmermann] saith he doth not like the common Astrological Juggling Purse (so he calls it) [beutelschneider ] where, according to the Division of the Heaven in twelve Houses, and the Distribution of the Countries to the signs of the Zodiack, the Superstitious Fortune-Tellers do Prognosticate things, which have no reasons nor grounds, neither in Nature or experience, yet it seems he [Zimmermann ] cannot forbear himself to make use of the same trifles, when he says that Virgo being the sign of Sterilty ; Libra, a sign of Justice and Death ; Scorpio, a house of Mars and sign of Poysons,-the Comet must signify War, Famine, Sickness, or a great Plague."
166 No copy of this work is known to exist. The title reproduced is from a similar work relating merely to the comet of 1682. The original is in the Royal Library of Würtemberg at Stuttgart. The writer is in- debted to Prof. D. H. Schott, chief librarian, for the photographic copy.
Cum
Vbertate
LOCAL SUPERSTITIONS.
78. U5 84UZCP3TIL NOTHER custom then in vogue among thie Ger- mans in Pennsylvania was the wearing of anhängsel, a -C kind of astrological amulet or 11/00 200 20 talisman. They consisted chiefly FIG. A. of small charts upon parchment or paper, formed by astrological signs, together with hieroglyphic figures. In rare cases a thin stone or sheet of metal was used in place of the parchi- ment. These anhängsel, or zauber-zettel as they were called, were prepared by the Mystics of the Community with certain occult ceremonies at such times as the culmin- ation of a particular star or the conjunction of certain planets. VERONICA JAME JARAC One of the anhangsel most LFF in demand (Fig. A.) was pre- pared at midnight on St. John's Finis eve, and buried for a time in the it place where the sonnen-wend MSCC fire had been. This special one was supposed to abjure all evil FIG. B. spirits. The anhängsel, when properly prepared by a com-
SEEKING THE LAPIS PHILOSOPHORUM (PP. 111-112).
ORIGINAL BY DAVID TENIERS, 1610-1690. IN ROYAL GALLERY AT DRESDEN.
THE PIETISTS OF PROVINCIAL PENNSYLVANIA
12I
The Mystic Seal.
petent magus (the hexenmeister of the ignorant), was sup- posed to exercise an extraordinary influence over the des- tiny of the bearer, particularly in averting disease, checking the power of evil spirits, and defending the wearer from malice and all harm.
Various mineral and animal substances, such as bones and teeth, were also used with the same import, after they had been subjected to a certain mystic incantation. Vege- table substances were rarely used, as it was believed that their efficacy only lasted while the plant or tree was in a state of growth or activity.
So universal was the belief among the Germans in the
IN
VINCE
DOH
P
FIG. C.
efficacy of the anhangsel that hardly an adult or child was to be found without one. Frequently a charm of this kind would be placed upon an infant immediately upon its birth, as well as upon a corpse prior to interment. Then, again, some were prepared for special diseases, and worn or ap- plied when the occasion presented itself; and it was firmly believed where a cure was effected that the result was due more to the mystic charm written upon a triangular parchi- ment, and then folded thrice and placed upon the body of the patient, than to the remedies used by the practitioner
16
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The Pietists of Provincial Pennsylvania.
of physic. Several of these anhangsel are here repro- duced. Fig. B was supposed to banish all evil spirits, being a secret protection against which no demon could prevail. Fig. C was known as the wunder-sigel; it was believed to be a sure protection against any and all kinds of mechan- ical injuries, as well as against gun-shot or stab wounds of any sort. Fig. D, known as an artabel anhängsel, con- sisted of a thin plate of metal, usually copper, but in rare cases gold or silver. It was worn around the neck by a plaited three-strand cord inade of hair taken from the tail of a horse at midnight upon Christmas eve. This charın was believed to insure to its fortunate owner a long life of wealth, power, strength, and cheer- J fulness, prolonged youth and an easy death. Fig. E : this peculiar chart was called a Tritheim zettel, and was supposed to banish all harm from the house in which it was used. The derivation of the characters or their symbolism, however, has not . been traced by the writer.
FIG. D. Independent of the above de- scribed charms or talismans, there was another kind of superstition common to the general populace. This was known as besprechen, a kind of con- juration for the cure of wounds or minor diseases in both man and beast. The ceremony was nearly always performed by an old man or woman, usually the latter; and in some cases, such as burns, scalds, erysipelas, wounds, and hemor -. rhages, it was believed to be of greater efficacy than any medical treatment.
A curious matter in connection with the transmission of
123
The Mystic Signet.
the formula for these conjurations was, that to maintain their efficiency they had to be handed down by an alterna- tion of the sexes. As an illustration, a woman who could besprech fire, as burns and scalds were called, in transmit- ting her secret formula would have to communicate it to one of the opposite sex, and he in turn to another woman ; otherwise the charm would not work.
Another strange belief, one in which the Mystic Brethren figured, was the use of the wunder-sigel, or mystic signet. This was nothing more than an ordinary brass seal, one of
n
FIG. E.
which is now in possession of the writer, whereon were cut certain astrological figures and signs. It was used not only upon documents and articles of writing, but was impressed upon various parts of the body, whether of human beings or of animals. This was done to prevent or cure certain ailments. For this purpose the signet or petschaft was smoked by aid of a fatty flame and then impressed upon the spot where the trouble existed. The application was generally made with an incantation, in which the names of the Trinity bore the leading part. When used upon cattle
124
The Pietists of Provincial Pennsylvania.
it was believed, among other things, that it would prevent them from straying away, and would cause them to return home at the regular time ; also that no vermin of any kind would come near them. A horse so sealed could not be stolen, but if taken would at once return to its owner. An impression of an electrotype made from one of these identical signets used by the Theosophical Brotherhood is here given, also a drawing of the same seal, showing the size of the original.
Watson, in commenting upon this peculiar phase of German character in days gone by, writes, "Germantown was certainly very fruitful in credulity, and gave support to some three regular professors in the mysterious arts of divination. Besides Dr. Witt, there was his disciple, Mr. Frailey, sometimes dubb possessed of learning.167 to by Watson was an Shrunk." . When cows sons, got strange fled ordinary medi inary to consult lief, and their pre seeing the patients,
ed doctor also, though not The other person alluded old man known as "Old and horses, and even per- diseases, such as baf- cines, it was custo- these persons for re- scriptions, without were often given under the idea of witchcraft somehow, and the cure was effected."
167 No reference to Dr. Frailey could be found in support of his connec- tion with Dr. Witt.
ATTILIO
THE MYSTIC ON THE WISSAHICKON.
HEN the Brotherhood on the Wissahickon began SVPIJIYS BRA! to be better known they attracted considerable attention among the Dissenters and Sepa- ratists scattered throughout the other colonies, as well as in Penn- sylvania. Among the first to com- municate with Kelpius and his asso- ciates were the leaders of the Sab- batarian movement in Pennsylvania MACROCOSM, OR SEAL OF KING SOLOMON. and New Jersey. Abel Noble, 168 the Sabbatarian apostle, who was then active in the Prov- ince among the Keithians in Philadelphia and Chester
168 Abel Noble was the son of William Noble, a wealthy Friend of Bristol, England, and arrived in this country in 1684, coming to Philadel- phia shortly afterwards. He was a nephew of Richard Noble, who came from England in the "Joseph and Mary," Captain Mathew Payne, the first vessel that landed passengers at Salem, New Jersey, May 13, 1675, and who held some office under the Duke of York, and will be remem- bered as the surveyor of the Jerseys who laid out Burlington ; he was also active in the early settlement of Pennsylvania after the grant to Penn.
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The Pietists of Provincial Pennsylvania.
Counties, was a frequent visitor at the Tabernacle in the forest, where the question of the true Sabbath received the earnest consideration of the Theosophists. In these dis- cussions they were frequently joined by the Swedish pastors Rudman and Aurén.
According to the Ephrata manuscripts and traditions, it is to be inferred that not only the rival band under Köster, but the original Community, as well as one of the Swedish pastors, became convinced of the Sabbatarian doctrine and kept the Sabbath or Seventh-day holy. So far as the Keithian congregation under Köster is concerned, as well as in the case of Rev. Jonas Auren, we have ample docu- inentary evidence to substantiate this claim. The former eventually became a distinct Church, known as the Seventli- day Baptist Church of Philadelphia, with Thomas Rutter as the first pastor ; while the Rev. Jonas Auren embraced the doctrine of the Seventh-day without letting it interfere with his Lutheran pastorship.169 He also went as a inis-
Abel Noble soon after his arrival became possessed of a large tract of land in what is now known as Warminister Township, Bucks County.
The claim of his having been a Seventh-Day Baptist preacher prior to his arrival in this country is a matter of doubt, as he had not yet arrived to the years of manhood when he landed on these shores. Further, from the start he professed Quakerisni, and soon became a prominent member among the Society of Friends in the infant colony. However, when the Keithian troubles commenced we find him a staunch upholder of Keith, and his name, together with William Davis, is prominent among the forty-eight who signed the reasons for the Keithian separation. But at the same time he continued in accord with the society and remained in good standing among them, as is shown by his marriage in 1692 at Darby Meeting to Mary Garrett.
After his final separation from the parent society the transition to the Baptists was an easy matter, and the tradition that Noble, during a busi- ness trip through the Jerseys, came in contact with Killingsworth and was baptised by him, is probably correct ; but how, and through whom he was convinced of the Sabbatrian doctrine is an unsolved question. 169 Acrelius.
سے
127
Jonas Auren.
sionary among the Indians, and by a curious coincidence preached the Gospel of Christ and taught the doctrine of the Sabbath to the Indians upon almost the identical spot where thirty years later the Ephrata Community was settled.
[The Rev. Jonas Auren, of Wermeland in Sweden, ac- companied Rev. Rudman and Biörck to America at the king's command. He had been ordained along with Biörck at Upsala, and was under the special patronage of King Charles XI. His special mission was to make a map of the Swedish possessions, with a description of their chiarac- ter and the condition of the inhabitants, all of which he was to bring or send to his Majesty without delay.
The party sailed from Dalaron August 4, 1696, arriving in London October 10th. It was, however, not until Feb- ruary 4, 1697, that they left London for America. Their voyage to the capes of Virginia lasted ten weeks. They first went to Maryland, and remained for several weeks as guests of Governor Francis Nicholson, when they con- tinued their journey on a yacht to Elk River, and reached Pennsylvania by way of New Castle, June 24, 1697. Rudman and Auren remained in Philadelphia, while Biörck went down the river to the Christiana congregation. Shortly afterwards word was received of the death of King Charles XI, when Auren concluded to remain in America, and subsequently became pastor of the Racoon Church in New Jersey.
Auren's intercourse with the Sabbatarians at Providence and Philadelphia, as well as with the Mystics on the Wis- sakickon, was of an intimate nature, and resulted in his becoming convinced that the seventh day, or Saturday, was the true Sabbath.
He published his reasons for the above in English in Leeds' Almanac for 1700, under the title of "Noali's Dove."
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The Pietists of Provincial Pennsylvania.
This caused considerable trouble between the three clergy- men and in the congregations. It was answered by a counter pamphlet from Biörck, also in English, entitled, " A little Olive Leaf put in the Mouth of Noali's Dove."170
In addition to his other labors, Auren actually engaged in missionary work among the Indians in Chester County (now Lancaster), preaching to them tlie gospel together with the doctrine of the Sabbath, upon the identical ground on which the Ephrata Community of Mystic Sabbatarians was subsequently establislied.
A communication from Aurén appears in Biörck's Disser- tatio Gradualis, de Plantatione Ecc. Sued., dated January 13, 1699-1700, which gives some account of his labors in this missionary field.
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