This poor love for my Sister Bernice was not the only thing that troubled me about this time, which was in the same year that Brother Bramer pa.s.sed away. It was during this very year of 1738 there occurred one of the most important events in the history of our community, and this was the formation of the Zionitic Brotherhood by the Eckerlings and their deluded followers, and the erection of a large building for the use of their mystical society. While Brother Beissel and Brother Wohlforth and myself and our followers rejoiced to see that from all parts of our province and the adjacent provinces men and women and their children flocked to us and became part of our community--so that our secular congregation was now the largest Sabbatarian settlement in the colonies--yet our hearts were oft weighed down with apprehensions as to the outcome of the doings of these Eckerlings, to whose foolish and ambitious schemes there seemed no end.

These Eckerling brothers were the strangest mixture of worldly wisdom, on the one hand, and the most perverse and ridiculous religious beliefs, on the other, I verily believe, I have ever seen. While we taught and enjoined the purity and simplicity of the mode of life of the early Christians, the Eckerlings must continually be running after strange G.o.ds, so that at this time and for many years thereafter we were in great danger of total disruption; for experience clearly showeth the Scriptures say truly, a house divided against itself must fall.

Thus by our increased membership and by the scheming of our Eckerlings it came about that the Solitary Brethren clamored for a building similar to the Sisters' house, Kedar, and while for a time the project was kept in abeyance by lack of money, which commodity was never dangerously plenty with us, yet finally, Brother Benedict (and I say this to his praise), a young Swiss from Kilcheryturnen, a scion of a rich family of Berne, who had joined our community, came forward with the necessary funds. Whereupon it came to pa.s.s notwithstanding our opposition, so I find it in our _Chronicon_, that, "Inflamed by the love of G.o.d, he resolved to devote his fortune to the erection of a convent"; which was accepted as coming by divine direction, and his proposition granted.

There was in the settlement a pleasant elevation from which one had a beautiful view of the fertile valley and the mountains lying opposite.

Of this height the Brethren in the hill house at that time held possession. When now it came to the selection of a site, the most held that the valley along the Cocalico creek was the most desirable on account of the water. The superintendent, however, went up the hill until he came within the limits of the property of the hill house, and there was the site chosen. By this the spirit of wonders indicated at the very beginning that the Brotherhood would at first build its structure on the heights of reason and thus soar aloft until at length by a great storm they would be cast down into the valley; all of which was afterwards fulfilled in the minutest detail.

The site for the new chapter-house having been settled, the eager Eckerlings, like children hastening toward a new toy, could stand no delay. The Brethren must be pressed into immediate service, and every one joining in the work as though this heathenish temple were unanimously desired, in a wonderfully short time we had cut and framed the timbers, and a day was fixed in the month of May when the building was to be raised with much ritual and ceremony.

In those days when home or barn or mill was to be built the "raising"

(by which we meant the putting into place the large, heavy timbers for the framework) was made the occasion of a great gathering. From miles around, the st.u.r.dy, broad-shouldered farmers and their deep-bosomed and hardly less broad-shouldered wives, and even the children, would come trooping along to take part in the raising, the men attending to the heavier work of the building while the women folk took care of the more delicate labor of the cooking, and when we had our raising there was such a swarming from far and wide that the Sisterhood, aided by the visiting wives and daughters, were driven to make such mighty preparations for the hungry workmen we sometimes wondered where all the food was to come from; but our kind helpers, knowing the rigorous state of our larder and relishing not overmuch our thin and ghostly fare, brought along such a rich store of meats and jellies and preserves as threatened to ruin forever the stomachs of the Solitary. I grieve, moreover, to say that on this occasion many a Brother--I among them--and even Sister, did in the hilarity and good cheer vary so much from our usual temperance as to suffer in body and mind for some days after our well-meaning friends had left us.

Not the least of the joyousness of this raising was that in the evening when we were gathered, tired and hungry as wolves, about the long, wooden tables in Kedar, Sister Bernice and I in those few days saw more of each other than in all the months since that blissful love feast. It hath often puzzled me, even now I know not the explanation, that it happened every meal-time Sister Bernice waited on me; for the Sisters and the wives insisting the men must be fed first, knowing no doubt our fretful natures when hungry, gave zest to the meals by adding their womanly presence in the serving of the food. So, as I have said, it chanced that Sister Bernice waited on me, and whether or not the others observed the foolishness of our sweet love, I only know that when, most unaccountably, in handing me the meats, and the bread and the like, her hands would touch me, I came more than once so near grasping those wonderful little, soft things in mine, that most of the meal-time I was distressed lest I do some utterly foolish thing that would make my dear sister and me the laughingstock of every one present, and this I determined must not be, at least for her sake.

Once, though, when the Evil One prompted me no one was looking, and I pinched gently the dear hand that for a moment rested lightly on the table, just by my arm, whereat she smiled at me with such well-nigh irresistible sweetness it seemed now I must simply take her in mine arms and say to all, "This is my Sister Bernice; I am her Brother Jabez.

We love each other better than life"; but some remnant of common sense and my ever-present cowardice in all matters pertaining to love saved us both from any noticeable outbreak of our sweet delirium. Ah, me! Ah, me!

But if there was great hilarity and good cheer after the labor of the day when the appet.i.tes of all did full justice to the food that came out of the Sisters' kitchen, even this was nothing compared with the bustle and noise and hurrying to and fro that attended the raising of the timbers into their place; for even the heaviest pieces had to be placed by sheer physical strength, the broad-shouldered, iron-muscled giants puffing and straining at their tasks; it seemed to me as though Hercules and Atlas had come to earth again, in the forms of these powerful farmers and woodsmen. As was to be expected, great rivalry, though in the best of humor, existed between these giants as to which could put up the heaviest timbers and the most speedily, and sometimes, though more in fun than for the value of the thing, wagers were laid as to who should prove the stronger. Where there is such a spirit work goes on rapidly, and in a very few days the large posts and the beams and joists were all up and our kind helpers ready to leave us to complete the lighter but more tedious portion of the task. Fortunately we had among us Brethren who were skilled carpenters, so that by fall the building was ready for actual occupation, though it was not finished until five years later.

This building was erected on a hill, called by the Brethren Mount Sinai, within the bounds of the _Lager_, while the structure itself was called Zion. It was three stories in height. The lower floor consisted of one large room, known as the refectory, connected with which were three small chambers, _Kabinettchen_. Of these, two served as pantries for storing the provisions and necessaries for the forty days' seclusion which, according to the beliefs of our Eckerlings, were necessary in connection with certain rites to attain perfection. The remaining chamber consisted of receptacles for the paraphernalia used by the Eckerlings in their ceremonies. The second floor of Zion was a circular chamber without any window or means of admitting light from the outside.

In the center on a pedestal was placed a lamp which was kept burning continually during the forty days' rite.

Thirteen cots or pallets radiated from the pedestal like the spokes of a wheel. This chamber was known as "Ararat," meaning thereby the heavenly rest the Almighty had vouchsafed exclusively to his chosen people, just as the ark of Noah had settled down on the mount of that name, there to rest forever.

The third or upper story of Zion was the mystical chamber, where the arcana of the rite were unfolded to the Secluded. This room was entirely plain and measured exactly eighteen feet square, having a small oval window in each side, opening to the four cardinal points of the compa.s.s.

The only access to this chamber was through a trapdoor in the floor, and it was in this chamber that the ceremonies and rites were performed by the thirteen Brethren who were striving for their moral and physical regeneration and seeking communication with the spirit world.

Zion was no sooner advanced sufficiently for occupation than the necessary provisions and paraphernalia were obtained and preparations were made by thirteen of our Brethren to undergo the ordeal, which, like the other rites and ceremonies taught by the Eckerlings, were nothing more than what was known as the "strict observance," or the Egyptian cult of mystic Freemasonry.

At the conclusion of certain religious services, among which was the repeating in concert of the fortieth Psalm, a procession was formed and thirteen elect of the Brethren were escorted up the hill to the doors of the building, which, as soon as the adepts had entered, were securely locked to prevent any intrusion or interruption during the forty days'

retirement from the outside world.

I had been greatly surprised to see that of the thirteen selected for the ordeal, Gabriel Eckerling, or Brother Jotham, had been chosen prior instead of the eldest of the Eckerling brothers, Israel, or Brother Onesimus.

As the doors closed upon the last of the misguided thirteen, I turned to Brother Beissel and said, "Why hath not Brother Onesimus been chosen prior?" for it was well known to all of us that the eldest of the Eckerlings was the real leader in all these schemes.

Brother Beissel looked at me quietly for a moment and then said so low only I and Brother Wohlforth, who was standing near, could hear: "It meaneth naught other than that Beelzebub hath some deep plan laid for our undoing. What sayest thou, Brother Wohlforth?"

"I know not what it meaneth, but I feel sure it portendeth some evil, for our Brother Onesimus would not relinquish the honor of being prior if it were not that he hath somewhat else to attend to to complete his plans while our thirteen idolaters are practising their abominations."

"Perchance," I suggested, "our Brother Onesimus thinketh it necessary to keep watch over us while the others are shut up in Zion for their forty days' regeneration."

"I doubt not thou art right," said our leader, and Brother Wohlforth also seemed to think that Brother Onesimus did not deem it wise to incarcerate himself for forty days and leave us unwatched by him for that time; but his own slyness in time proved his overthrow.

I have not s.p.a.ce here to set forth in detail all the practices of our thirteen neophytes, which at this time were known only to the Eckerlings and their followers, being, as I said, a sort of Freemasonry, but in later years I learned from Sonnlein a great deal concerning this ordeal and it may be that, later, I shall have somewhat to say of it.

I do know this, however, that at the end of the forty days the thirteen emerged, claiming they had successfully completed the ordeal, with physical bodies as clean and pure as though new-born, their spirits filled with divine light, visions without limit, mental power sunbounded, and no other ambition than to enjoy a state of complete rest and peace while waiting for immortality, so that each could say at the end, "I am that I am." So far as I could see, and I say this not in levity or prejudice but as being absolutely true, all the change I could see beyond their looking even thinner and paler than before, each of the regenerated could say more truly instead of, "I am that I am," "I am what I was before I entered." I could not see in all my later life that physically or mentally or religiously these adepts were any different or better than the rest of us, but seemed subject to the same weakness and infirmities as the unregenerated, only that the silly thirteen did ever after by their aversion for labor show they really believed they had attained a state of complete rest.

All of which goes to show that in every community error is bound to come and that there are ever those who, not content with serving G.o.d in the simple manner he hath set forth in the Scriptures, must devise all sorts of foolish and even difficult modes of living the Almighty doth not ask for and which, I doubt, not do not please him.

However, while our _Vorsteher_, or superintendent, and Brother Wohlforth and myself were not in accord with the Eckerlings and their followers in establishing the Zionitic Brotherhood, who were ever looked upon with awe and veneration by the secular members, we did all in our power to live peaceably with them, Brother Beissel even bringing out a hymn book, known as the "_Weyrauch's Hugel_" (Incense Hill), for the use of the Brotherhood as well as for general circulation among the Germans in the province.

According to the ritual of the Eckerlings, _Weyrauch_ meant nothing more than _Gebet_, or prayer. It was taught that the gum, made after a mystical formula and kept exclusively for religious uses, when ignited during supplication or prayer became corporeal and was wafted in fragrant clouds to heaven. _Hugel_, or hillock, also denotes an object held in special veneration, as the rising sun first gilds the hilltops in the east, and it is well known that from time immemorial hills have always been designated as holy ground and were the chosen places for offering sacrifices, so that the t.i.tle of the hymn book meant to the adepts more than a mere hill of incense. It typified the book as a volume of prayer which, if properly used would, like the visible flames of the burning incense, go direct to the throne of grace.

But this peace offering, besides containing a few old, popular German hymns, being chiefly made up of hymns composed by Brother Beissel and the rest of the Solitary, like so many other peace offerings failed to effect its purpose. Not only did the Eckerlings grow more and more swollen in their power and arrogance, but the printing of the book itself was greatly delayed; and as our good Christopher Sauer, the printer, of Germantown, to whom it was intrusted for publication, saw fit to make himself a censor of the hymns, it so occurred that when the four hundredth hymn was set up, a personal controversy, exceedingly bitter, arose and ended in an estrangement lasting fully ten years, during which our leader and our printer hurled at each other most violent accusations, the printer evidently being firm in his mind that our leader regarded himself as somewhat of a pope or a Christ, before whom all others must bow.

Indeed, there were during Brother Beissel's leadership many false stories current about him, rising through superst.i.tion or enmity, the coa.r.s.er part of the people regarding him as a great wizard, fully believing that the spirit whom he served had at times made our brother invisible; wherefore it is related that a justice of the peace sent a constable after our leader with a warrant, taking care to send an a.s.sistant. As the constable and his a.s.sistant came toward the cabin down in the meadow where our leader lived, they saw him go into his cabin with a pitcher of water; they followed him, and while one stationed himself at the door, the other searched the house from top to bottom, but no superintendent was to be found. Greatly bewildered and even alarmed at such witchcraft they departed, and after they were some distance from the house, on looking back they saw our leader come out as though naught had happened.

It is also true, and I regret to say it, that many of our Brothers, and even the Sisters, who seem ever given to idolizing, fell to the other extreme and, as in the case of John the Baptist, wondered whether our leader might not be Christ. Even Brother Onesimus once tried to poison my mind against our superintendent by remarking that even he thought that, perhaps, our leader might be Christ, whereupon I rebuked our Brother Onesimus so soundly for his folly, I never again heard him repeat such nonsense.

Thus it went back and forth so that it seemed the conflict between our leader and the printer were never to cease, the printer publishing it far and wide that our superintendent was born under a strange conjunction of the stars and that a number of planets manifested in him their characteristics: from Mars, our superintendent had his great severity; from Jupiter, his friendliness; from Venus, that the female s.e.x ran after him; while Mercury had given him the arts of the comedian; and not content with this, our printer must even go so far as to say of our superintendent: "In many points he is very close to Gichtel and still closer to the little beast described in Revelation 13:11, which represents his peculiarity in spiritual things. His figure is such that if one beseeches him he has the horns of a lamb, but if one touches his temper a little he speaks like a dragon, and is, indeed, not to be regarded as the first great beast, whose number is 66. He is not so beast-like, but is also not clean G.o.dly, but is humanly peculiar and no other than CVnraDVs BeIseLVs DcLVVVI--666."

All of which goeth to show that when one man hateth another beyond all reason, the hater maketh a greater fool of himself than of him who is derided.

CHAPTER XI

BROTHER AGONIUS AND HIS PROPHECY

No great genius was ever without some mixture of madness, nor can anything grand or superior to the voice of common mortals be spoken except by the agitated soul.

--Aristotle.

Brother Agonius, his real name being Michael Wohlforth, or Welfare, as he was known among the English settlers--what a shock, notwithstanding our boasted fort.i.tude and resignation, his death was to us!

He was born, as became his warlike soul, at the fortress of Memel, on the Baltic Sea. Coming to this New World in his early youth, he at once joined himself to the Pietists, the Hermits of the Wissahickon; but he remained not long there, for his fiery, intrepid zeal left him no other mind but that he must journey to and fro, near and far, even making a long and dangerous journey to the Germans of North Carolina, preaching to them as he did to every one, in season and out of season, wherever he went, to repent their G.o.dless lives and to submit themselves wholly to the Master's will.

Upon his return, in 1723, from that distant province, he joined himself to our _Vorsteher_ who, as "Brother Beissel," was then living the life of a Solitary in the depths of a forest not many miles north from Ephrata, which at that time had not yet been founded. In the solitude of this forest these two hermits, so alike in their energetic, impetuous, stubborn zeal, lived a life of silent contemplation and adoration of the mysteries of the Creator for some time, and from thenceforth even though they differed not infrequently with all the force and outspoken directness of their strong-willed natures, yet were they firm friends and companions until death separated them.

I recall how in later years in our Kloster life at Ephrata, when we had built Kedar and the other houses of worship, as I have already related, he became alarmed at their size, and deprecated especially the innovation of the innocent bells, so that for a time he withdrew from us and again became a hermit, in the mountains of Zoar, some five miles from the Kloster; but he soon resumed his life with us to remain as a valued co-worker for the rest of his days.

And now that he was gone, how we missed him! His boldness, aggressiveness, his fearlessness and fidelity in proclaiming far and wide his doctrine as to the Seventh Day Sabbath made his death a heavy loss not only to our community, but to all the Sabbatarians, German and English, in the province. He would travel on foot, no matter how hard and toilsome the way, staff in hand, in pilgrim garb, and no matter whether by country roadside or in the slave markets in the streets of the chief city of our province, in church or meeting-house, wherever he could find an audience, large or small, to listen to his voice, he would stand boldly forth, yet in the spirit of humility, and exhort and admonish with all his power, in German or in English, speaking both with equal ease, oblivious of taunts and revilings and persecutions, that his hearers live in obedience to G.o.d's commands as to the Sabbath day.

To Brother Beissel and to me the death of our brother came with far greater force than to the rest of the Solitary. Even more than our superintendent and myself he was unalterably opposed to the Eckerlings and their unchristian innovations; for it can be said in all moderation that hardly would we three succeed in overthrowing some especially offensive scheme of the Eckerings when one of the remaining four would present something new to torment us.

One of their abominations, which originated in the busy mind of Emanuel Eckerling, Brother Elimelech, was the baptism of the living for the dead, and so persistent and subtle were his arguments that he finally won over to him our superintendent in spite of all that Brother Agonius and I could do to save our leader from this tremendous foolishness.

So it came about that on a certain day a procession was formed of the Brotherhood of Zion, the Spiritual Virgins, and the secular congregation, and as they wended their way slowly and solemnly down the hill and across the meadow to a pool in the Cocalico, Brother Agonius and I having steadfastly refused to countenance in any way the thing, were nevertheless compelled to say to each other that our Brothers and Sisters were an impressive sight. The solemn procession having arrived at the pool special hymns were sung and fervent invocations were made, intended no doubt to ascend, but which to my wrathful mood seemed more fit to descend.

I care not to dwell longer on this irreligious proceeding than to say that, with Brother Beissel as administrator, Emanuel Eckerling was immersed for his dead mother, and Alexander Mack the younger, for his dead father, although these departed ones had both been baptized in their own flesh in Germany. Indeed, this baptismal fever became so virulent that everybody, irrespective of faith, was becoming baptized for some deceased relative, so that I gravely wondered whether or not some utterly daft ones would be baptized for Adam and Eve.

Another scheme of the Eckerlings, into which our leader fell without the slightest hesitation, was that instead of "Brother Beissel," he should be called "_Vater Friedsam_" (Father Friedsam, meaning the peaceful one). This suggestion caused great uproar among us which finally settled itself into an agreement that the Solitary should call him "Father," and the secular congregation, "Brother," and so it remained for a number of years, but as for me, I always called him "Brother"--"_Timeo Danaos et dona ferentes_."

Would I could say I were done telling of these Eckerlings, for it seemeth to require as long to get rid of them here in the writing as it did to get them out of our community. About this time a pilgrimage from Ephrata was made by Brother Beissel and Brothers Elimelech and Onesimus and one or two others of the Solitary to the Dunker settlement at Amwell, in our sister province of New Jersey, with whom we had become acquainted about two years prior hereto. The charge of this pilgrimage was in Brother Elimelech, but he was with our Amwell Brethren only a short time when he succeeded in making as much trouble for them as he had already made for us. First, because when he preached he kept on and never knew when to stop so that even though his hearers were used to long sermons the utmost patience could not endure his protracted discourses. Secondly, because of his proposing midnight watches and the like, such as had been fastened on us, so that finally he was dismissed and returned to us in disgrace. But as there is some good in all misfortune so it resulted that out of the strained conditions in the Amwell congregation a number of their brethren, among them Dietrich Fahnestock, Conrad Boldhauser, Johannes Mohr, Bernhard Gitter and several others with their families, came to us and either joined the Solitary or our secular congregation.