A Tale of the Kloster

ULYSSES S. KOONS

Published December, 1904

From the Press of the

American Baptist Publication Society

TO THE MEMORY OF

My Mother

THIS STORY OF THE LITTLE BAND

OF BROTHERS AND SISTERS

OF THE KLOSTER

IS LOVINGLY DEDICATED

* * *

INTRODUCTION

A great New England historian has said that "The colony of Pennsylvania was not only more heterogeneous in population than any of the others, but it actually was the principal center of distribution of the non-English population from the seaboard to the Allegheny Mountains. All of the population of the Carolinas, as well as in Virginia and Maryland, entered the country by way of Pennsylvania, and this migration was so great, both in its physical dimensions and in the political and social effects which it wrought, that Pennsylvania acquires a special interest as the temporary tarrying place and distributing center for so much that we now call characteristically American."[1]

It is undoubtedly true that into none of the other colonies did there flow such a tide of German immigration, bringing with it many a hardy Swiss and French Huguenot refugee from the Palatinate, along the lower Rhine.

Up to the Revolution there were more Germans in Pennsylvania than in all the other colonies together. Benjamin Franklin, it is well known, feared that the State might become a German province. Among the causes of this resistless tide of immigration were: Religious zeal, fostered by the teachings of William Penn and George Fox and their followers, and Penn's far-sighted pledge of tolerance as to liberty of worship, sectarian ambition, escape from religious persecution, and bad government.

Especially were the first-comers inspired by religious zeal, and it was to this that such old settlements as Bethlehem and Germantown and Ephrata owe their founding. Later, when the tide rose to a thousand German immigrants a month, a great majority came with the simple desire to earn a livelihood in peace and safety-a desire played upon by the glib-tongued, unscrupulous land agents of that day so successfully, that shipload after shipload of poverty-stricken German peasantry, enduring uncomplainingly the sufferings and hardships of hunger, thirst, and f?tid air of the crowded hold and consequent ship-fever, poured into the port of Philadelphia and immediately took the oath of allegiance.

Quaint and curious names they had, as is evidenced by many an ancient shipmaster's list-patronymics indicative of trade, occupation, profession, personal characteristics, nicknames, names that by a slow but sure process of anglization have lost much of their humor and flavor, and are now so changed in spelling and sound as hardly to be recognized in their original form.

But with all the fears of pauperism and disease and racial deterioration and establishment of inimical foreign institutions, this mass of crude, uncouth peasantry, with their unpronounceable names, besides bearing the brunt of Indian depredation and massacre during the French and Indian wars, became the ancestry of perhaps not less than one-third of the population of Pennsylvania to-day.

Beneath the unpromising exterior of these peasants were firmly fixed the virtues that give strength and stability, if not mercurial brilliancy-piety, industry, patience, thrift, peaceful dispositions, and intense love of home. The men were homemakers; the women were homekeepers. Devoted tillers of the soil, politics and business had few charms for them.

Although in such counties as Bucks, Lehigh, Lancaster, Dauphin, Northampton, York, Carbon, and Monroe, there are many communities inhabited almost entirely by Pennsylvania-Germans, still retaining their peculiar dialect, nevertheless their German church service and German newspapers are rapidly becoming things of the past.

The present generation of Pennsylvania-Germans is going to the public schools, normal schools, and colleges, and in other respects is becoming thoroughly English; for however strongly the more conservative ones may cling to the old habits and traditions, it is true that ere long Pennsylvania-German and such things as Pennsylvania-German singing schools, "Fóstnacht" festivities, "frolics," and "vendues," will be matters of tradition.

Perhaps no phase of their history is more interesting than that of their early religious experiences. In no other of the American colonies were there at such an early date so many altars raised to the various faiths-orthodox, sectarian, mystic, and separatist, Lutheran, Moravian, Quaker, Mennonite, Dunker, Seventh Dayer, and New Mooner. But though differing in creed and tenet, and frequently hurling at each other their broadsides, as their controversial pamphlets were called, all these sects were conspicuous for their thrift, industry, and religious devotion; for though many of their beliefs were extremely mystical and, showed every vagary of pietism, one great fundamental idea inspired and possessed these people, namely, to live in the utmost simplicity of habit, manner and speech, garb and diet, in strict conformity with the practices of the early church, and as close as possible to their Lord and Master, to whose service their lives were consecrated. It is because of this idea conscientiously lived out that this Commonwealth is so greatly indebted to them.

The author has selected as a type the Kloster at Ephrata (a name fragrant with biblical suggestiveness), the founder of which, Conrad Beissel, was a strong, intensely earnest, impetuous religious leader, who in a few years gathered about him a number of zealous men and women, some of them of considerable learning. In less than a decade there arose a semi-monastic community which developed into a religious, educational, commercial, and industrial settlement that at an early date set up in that far-away wilderness, many miles distant from the chief city of the province, the third printing press in the colony, and the first to print with both German and English type.

The little town, or "mountain borough," of Ephrata lies about eighteen miles southwest from the flourishing city of Reading and not more than thirteen miles northeast of Lancaster, with its memory of the Continental Congress, in the rich, fertile valley of the Cocalico in the northern part of Lancaster County.

The Ephrata of the present day, numbering possibly three thousand inhabitants, is situated at the foot of the gentle northwestern slope of the Ephrata Mountains. A broad main street that easily ascends toward the southeast leads up close to the "Ephrata Mountain Springs," a famous resort in the days before the war of the Rebellion. But directing one's way in the opposite direction, leaving the little town with its banks and hotels and industrial establishments, the unfailing accompaniments of these prosaic, unsentimental days, the wide, ancient thoroughfare leads northwestward, the business features giving way to the neat, pleasant, comfortable homes so characteristic of the Pennsylvania-Germans. The houses, with the peculiar feature of their gable ends toward the side instead of facing the street, are well set back in the grassy yards enriched with glorious dahlias in crimson and gold and ivory white, purple asters, bright geraniums, flaunting hollyhocks, and all the other well-beloved, old-fashioned favorites, while from the opulent garden in the rear, most likely a magnificent sunflower in solitary gorgeousness turns his dark, golden-fringed eye to his god of fire and light, now and then the whisper of some truant breeze swaying the stately head of the ardent devotee into a half-wistful glance out over the dusty road.

But neither these nor the spacious front porch, with its luxurious trellised vines and the inviting benches before the front door, receive more than an admiring and half-envious glance, and are left behind as the road passes over the arches of the old stone bridge that spans the Cocalico, flowing along the northwestern edge of the town. In the angle formed by the northern bank of the stream and the southern side of the turnpike road, but a short distance beyond the point of the angle where the road leaves the bridge, lie the Kloster grounds, formerly known as "The Settlement of the Solitary" (Lager der Einsamen), but now locally referred to as "The Kloster," a full and excellent description of which is contained in "The German Sectarians of Pennsylvania," by Julius Friedrich Sachse, LITT. D., in which he has, after years of patient labor given us a most admirable, critical, and legendary history of the Ephrata Kloster.

Within the confines of this out of the way nook the author has placed the personages of this romance, which he fondly hopes may be of interest not only to Pennsylvania-Germans, but to all who delight in a story which is only a story. Over a century and a half has elapsed since the Sisterhood and Brotherhood were in the zenith of their little world, and it were well-nigh impossible to reproduce at this late day with absolute fidelity such matters as dress, customs, manners and habits, religious rites and ceremonies; and yet, thanks to the exhaustive investigations of Mr. Sachse and others, the author has been able to pattern forth in the warp and woof of this tale more or less distinctly, considerable that relates to the homely architecture, the cloistral life, worship, rites, ceremonies, and beliefs of these peculiar but devoted, plain-living, high-thinking Sisters and Brothers.

To reproduce their speech, even if possible, were of course sadly out of place at this day; for the German, even of the early settlers, was represented by such various dialects as Swabian, Würtemberger, Bavarian, Swiss, Hessian, Palatinate, and others; and though these were all German dialects, yet since those days there has been such a copious infusion of English words, that to-day Pennsylvania-German, though "it is still, in the articulation of its bones and its general form and spirit, the tongue of the Rhine country,"[2] is none the less neither German nor English, but "a hybrid, non-descript jargon,"[3] at best an Americanized dialect of the German, but a dialect able to produce beautiful flowers in the fields of lyric poetry under the cultivation of such as Harbaugh, Hark, Zimmerman, Zeigler, Fisher, Grumbine, and others.

Pennsylvania-German being a dialect not of the almost universal English tongue but of the German, and what is especially to the point, a fast declining dialect with but a small remnant who can speak and understand it in the vernacular, the author feels not only that he should by employing this dialect address himself to an exceedingly small audience, but might, moreover, justly incur the charge of pedantry and affectation.

Thus while it is true that the greater number of the Sisters and Brothers of the Kloster were Germans and spoke the mother tongue in their daily intercourse, yet after all language is only the means of conveying ideas, thoughts, and these we know have a language understood by all.

Moreover, this volume is not presented from the standpoint of the antiquarian or philologist. The Brothers and Sisters of Ephrata, though celibates, sworn to the love of the celestial Eve and the heavenly Bridegroom, were none the less flesh and flood, subject to the same passions and temptations as the men and women of the present day. They too had "eyes, hands, organs, dimensions, senses, affections, passions," and were "fed with the same food, hurt with the same weapons, subject to the same diseases, warmed and cooled by the same winter and summer." In a word, they were men and women of like passions with ourselves.

It is of such men and women the author writes; men and women unused "to the courtliness of state, unskilled in the hollowness of vain compliment, untutored in the frippery and polish of artificial society, unacquainted with the insincerity and diplomacy of the wider world, removed from kith and kin and thrown upon their own resources among strangers and amid new surroundings."[4]

The author, that he may not be held to have drawn too deeply from his neighbor's well, fully acknowledges his great indebtedness to his friend, Mr. Sachse. Indeed, to do exact justice, it must be said that this volume contains nothing more than a romance wound about the facts, incidents, traditions, and descriptions, taken by the author from the "German Sectarians," with the kind permission of Mr. Sachse.

Acknowledgment of indebtedness should also be made to Rev. J. Max Hark and Hon. Samuel W. Pennypacker, Governor of Pennsylvania, for the use of translations, portions of which are prefixed to Chapters XV. and XIX. It should also be added that the initial letters used through the book, as well as the design on the cover, are made from reproductions of pen-work drawings executed by the Ephrata Sisterhood.

The Author.

* * *

CONTENTS

Happy the man who has the town escaped;

To him the whistling trees, the murmuring brooks,

The shining pebbles, preach

Virtue's and wisdom's lore.

The whispering grove a holy temple is

To him, where God draws nigher to his soul;

Each verdant sod a shrine,

Whereby he kneels to heaven.

-Ludwig Heinrich Christoph H?lty.

or a clearer understanding of what I have here written in the fond desire that there may be those who delight in a tale simply told, even though it be of my brothers and sisters who lived their quiet, peaceful lives, with now and then, 'tis true, a jarring note, consecrated to their faith, in the solitude of a new-world wilderness, I must set forth, without weariness to the reader, I hope, somewhat of the humble pilgrim whose now old and time-worn hands pen these lines.

I, Johann Peter Müller, son of a reformed minister, under the inspection of Kreis Kaiserslautern, was born in the year 1710, at Altzborn Oberamt Kaiserslautern in the Palatinate, studied at Heidelberg, matriculated 1725 at that university and in my twentieth year volunteered in response to the urgent calls for clergymen from the province of Pennsylvania.

Leaving my beloved father and mother and Vaterland in the summer of 1730, I floated on a raft down the Rhine to Rotterdam, embarking there for America on the good ship "Thistle," and after a long, uneventful voyage arrived at Philadelphia, August 28, 1730, taking the oath of allegiance the following day, which oath I am proud to say I have always kept. Almost immediately upon my arrival I applied to the Rev. Jedediah Andrews, for ordination, pastor of the First Presbyterian Church in Philadelphia.

After asking me a great many questions he advised me to apply to the synod. This excellent advice was acted upon so promptly that in three weeks after my arrival the notes of the synod recorded, "It is agreed by the synod that Mr. John Peter Miller, a Dutch probationer lately come over, be left to the care of the presbytery of Philadelphia to settle him in the work of the ministry."

In pursuance of this resolution the presbytery appointed three ministers to examine me for entrance upon my holy office, and what they required of me is best shown by a minute of the meeting where I "came under Tryals and after a previous Test of his ability in Prayer, Examining him in the Languages, he read his sermon and Exegesis on ye Justification and Various suitable questions on ye Arts and Sciences, officially Theology and out of Scripture."

Briefly, the presbytery licensed me as a candidate to preach the gospel "where Providence may give him opportunity and call," and for four years after my ordination to the ministry I preached the word, during which period I received much assistance from Conrad Weiser, one of my church officers, who for years was consulted by both the civil and military authorities in times of need and danger, he being an efficient Indian interpreter to the government.

I officiated among my countrymen in Philadelphia and Germantown, and in the Skippack Valley, besides visiting the more widely scattered congregation in the province. I was also called upon to take regular charge of the Tulpehocken Church, together with the Union Congregation of the Lutheran and Reformed which had been formed by the Germans living in the valley of the Cocalico and the Bucherthal. This region was almost wholly settled by those of the Lutheran and Reformed faiths, the circuit being known as the Canestoga congregation. Ere long a church for the United Congregation was built about six miles northeast of Ephrata on a commanding hill beyond the Bucherthal, the Moden Crik (Muddy Creek) Church.

Having preached to mine own people for several years, I quit the ministry and returned to private life, not, however, without much prayer and meditation; for about that time the Ephrata community was in its infancy. I had never had much inclination to join it, because of the reproach and contempt which lay against the community by the orthodox churches of the province; but my inward conductor brought me to that dilemma, either to be a member of this new institution or consent to my own damnation. I chose the first, and received baptism into the congregation in May of 1735, together with Conrad Weiser and a number of families from the Union Church. We were baptized by Conrad Beissel, whose inspired eloquence had finally prevailed upon me to take this step.

I did not much differ from a poor criminal under sentence of death when I was led into the water. However, the Lord our God did strengthen me when I came into the water, and then I in a solemn manner renounced my life with all its prerogatives, without reservation, and I have found, in all my long life, that all this was put into the divine records, for he hath never failed to assist me in times of need, and these have been many.

But much wrath and indignation was engendered against us by our baptism. We were called "seceders," "rebels," "Beisselianer"; others said we had been deluded by the witchcraft and sorcery of Beissel; still others said that our conversion was the work of the Evil One; others were for bringing civil action against us; but in all the noise and smoke of this great tumult, Brother Weiser successfully prevented any charges being brought against us. Pastor Boehm, my old Skippack rival, hath kindly said of me in this matter in his report to the Amsterdam Synod: "This Miller at the same time drew the Tulpehocken church to himself, against whose false spirit I frequently warned them; but they continued to adhere to him like misguided, silly people. Finally, the fraud against which I warned them so honestly and continuously has come to light, and this Miller publicly went over to the dissolute Seventh-day Tumpler sect, and had himself baptized Tumplerwise in the Canestoka, in the month of April, 1735. He took out ten families, Reformed and Lutheran, from the Tulpehocken congregation, who did as he did."

May the Lord forgive him for his narrow sneer as I have long ago, for it hath ever been my rule not to bear spite or malice, no matter how grievous the injury, knowing full well that what the Roman philosopher hath said is true, and that is, "Malice drinks one-half of its own poison."

Brother Weiser, I regret to say, did not possess himself of the same spirit; but on the contrary always resented every insult, and it is still current among us that shortly after he left the Kloster in later years to accept a justice's commission offered him by Governor Thomas, our Brother Weiser, while riding the road to Reading, met the Reformed pastor of the Cocalico, on his nag. Brother Weiser, foolishly forgetting the spirit of humility of the Kloster, cried out to the pastor that he surely must think himself above his Lord whom he professed to serve. Asked for an explanation, Brother Weiser replied that where an ass was good enough for the Saviour it should be good enough for his followers, to which came the quick rejoinder that this was perfectly true, but as Governor Thomas had appointed all the asses as justices, people were forced to ride upon horses.

Within two days after our baptism, and in order that we might cut ourselves entirely loose from our former mode of life and thought, we determined that all books which were now considered libri heretici, such as the Heidelberg Catechism, Luther's Catechism, the Psalter, and Arndt's "Paradies G?rtlein," should be utterly consumed by fire. In short, all devotional literature of the old faith not in accord with our new departure, we gathered from the various families that had been converted, and not a few from mine own little library, and upon the appointed day Brother Weiser and the converts and myself assembled at the little cabin of Brother Fiedler, and there solemnly condemned the pernicious volumes to be burned.

The "Paradies G?rtlein," however, had a peculiar sanctity attached to it by the German settlers; for it was firmly believed that it was protected by Divine interposition from both fire and flood. I had heard, even in my boyhood days, many a story of the miraculous preservation of this book. Some present objected to its being included, for surely the Lord would save it. Others, as ardent in their new faith as they had been in the old, no more honored the book as sacred, but were now firmly convinced that as its immunity hitherto had been from the Evil One, the greater the reason it must be destroyed with the others.

The brush heap was accordingly prepared in front of Brother Fiedler's cabin. Each of the participants gathered up an armful of the doomed volumes, and at the word filed out of the little doorway headed by myself, followed by the schoolmaster. Arriving at the brush heap it was soon set afire, and the various books were solemnly consigned to the flames by Brother Weiser and the schoolmaster and others, with the solemn invocation "Thus perish all priestcraft!" Afterward the ashes were scattered to the four winds, and we departed feeling that we had thus cut ourselves off from the faith of our forefathers and had this day taken a step pregnant with glorious promise for the future.

It was said the next day, and I firmly believe this was an invention of our enemies, that one of Brother Fiedler's family found among the now cold ashes the little "Paradies G?rtlein," a trifle charred on the edges, the leather cover shriveled and blackened, the clasps almost burned to a crisp, but the leaves still holding together, and not a page of the print in the slightest impaired. Its preservation soon became noised abroad, and was greatly used as an argument against us by those who opposed our step. As for me, despite the many foolish and malicious charges that have been made against my soundness of mind for taking part in this thing (which I defend on the ground of necessity and possibly due somewhat to youthful zeal) I never believed that the book had been saved but for the reason that when it was thrown into the pyre it was tightly clasped and by chance fell to one side of the flames, and as I have often noted paper tightly pressed together yields but grudgingly to the flames. Many good people, however, believed the miracle story and feared extreme punishment for condemning such a sacred volume to destruction, and the demand became so great for the book that an edition was later printed by Christopher Sauer, of Germantown; but strange to say not one of his great output was able to withstand either fire or flood when it came into contact with these elements.

* * *

Where I may sit and rightly spell

Of every star that heaven doth shew,

And every herb that sips the dew;

Till old experience do attain

To something like poetic strain.

These pleasures, Melancholy, give:

And I with thee will choose to live.

-Il Penseroso.

ithin a few weeks after the events already narrated, Brother Beissel made another visit to Dulpehackin with the intention of forming the converts into a new congregation, with myself as leader. When this proposal was made to me, I requested over night for reflection and prayer. In my zeal I had thought my recent baptism had cleansed and purified me from all fleshly lusts and from all such heaven-separating vanities as pride and ambition; but that night witnessed within me such a struggle between evil ambition on the one hand, and the desire to surrender myself completely to my Maker on the other, as I shall never forget.

To be elder of the as yet little band of followers of Brother Beissel, what might it not lead to? For I doubted not at the time but that the little band would eventually grow into a large congregation whose influence should be far-reaching. Like the mustard seed it might grow and increase until the whole world were living as one grand, consecrated sisterhood and brotherhood.

Some such splendid temptation the Evil One dangled before my eyes during that long night, but with the dawning my mind became clearer and the last star had just closed its eyes when I felt stealing over me a feeling of sureness that I would do what was right, and with that I felt myself pervaded with a sense of ineffable peace.

When Brother Beissel saw me in the morning, anxious for my reply, I told him I must decline his offer as I intended to withdraw into the solitudes and live unmolested from the frailties and follies of the world.

He acquiesced with a cheerfulness which I confess hurt the remnant of pride in me and which, I fear, hath ever been imperfectly suppressed, for I had hoped he would show his appreciation of me and what I was able to do by expressing at least some regret. But that pride is ever the forerunner of a fall is, indeed, true, and my chagrin was not relieved any upon Brother Beissel's calmly announcing, as if it had all been prearranged, that he would appoint as teacher, or elder, of the congregation, Bro. Michael Wohlforth, whom I knew and respected for his sturdy love of our cause, but who, by reason of the infirmity of a harsh tongue and violent temper-and I regret to say it, though in charity-was not too well fitted for an office that requireth a gentle tongue, there being, as human flesh is made up, a limit even to Christian forbearance.

At that time, in May, 1735, the Solitary Brethren and Sisters had dispersed in the wilderness of Conestogas, each for himself, as hermits, and I, following that same way, did set up my hermitage in Dulpehackin, at the foot of a mountain, on a limpid stream; and that they who in these days live in their large, comfortable houses may know what the hermits' homes were like, I shall set forth how my own little hut, or cabin, was built, as a great many cabins of the first settlers were after the same pattern.

These be the dimensions of the proper model, which I set down in all particularity, so that if there be of my readers who ever take themselves to a life of solitude they may know how the true hermit should be housed, for I know there be many that have not this knowledge and thus are in exceeding danger of running after some vulgar variation of the ideal model: Length, twenty-five feet; breadth, twenty feet; height under joist, eight feet six inches. The measurements must be no more, no less. The door should open toward the south to catch the sun, and above the doorway must be a small overhead piece, or porch, six feet from floor to ceiling. As I was fully six feet, if not more, my head and my pride received at first many a hard knock whenever I forgot that a hermit, at least if he be tall, must not walk with too haughty a stride. For the foundation we, my faithful adherents and myself, took four large stones, as flat and even as we could find, about a foot thick, and laid them for the corners, so that the floors of our huts would be clear from the damp ground; but, and this was not so desirable, not only the smaller wild animals would creep underneath, but occasionally some straying serpent would stick its repulsive head out at me and make me regret that a hermit's hut must needs offer such attractions to these monsters.

Upon the stone foundations the ground logs were laid. These were notched at the ends and fastened with hickory pins. Smaller logs inserted into these longer ones formed the floor joists, though in most cases a solid log floor was laid. The cabin was then raised upon the ground joists, the logs being run upon skids by the help of wooden forks, the corners of the logs being notched so as to bring them as close together as possible. In this work I could not give much help, for this notching and fitting together was done by experienced ones, called the axe, or cornermen. The less experienced of us carried the logs and ran them up into place, the doors and windows not being cut until all the logs were resting snug and secure in their places. But with all the care in fitting the logs closely, there were cracks and crevices that had to be filled with a mixture of loam and dry grass, so that the cabin might be proof against rain or snow and not give too draughty ventilation. For the rafters we took chestnut saplings, hewn flat on the top, and these were usually covered with shingles of flat oak, although it sometimes occurred that a temporary thatch or sod roof had to serve until the oak shingles were prepared. Last of all came the fireplaces and chimneys. Both of these were built of loam and stones outside, at one end of the cabin. Thus from the simple materials that lay at our hands and feet-the trees, the stones, and the earth-our cabins were built, and though small and insignificant as the worldly-wise consider things, were not too small to hold heads and hearts that thought and throbbed greatly for God and man. No iron was used, for as at Ephrata, when it came to be organized into a community, we ever regarded iron as an evil metal. The temple of Solomon was built wholly without iron, and according to the Rosicrucians, from whom we had learned much concerning the mysteries of the Infinite, we were taught that no dwelling or building consecrated to the Almighty could have iron in it, as that metal was the emblem of darkness and destruction-nay, of the Evil One himself.

My little hut, so securely built, is still there, as are the old trees in the orchard I planted in those early days. Sometimes in later life, when even the Kloster wore upon me, I have resorted to this sequestered spot, quietly and unbeknown to the others, there to renew my faith and strength by undisturbed communion with God, reading and pondering with never lessening delight upon this little page out of his wonderful book of nature, for it was a lovely nook, an ideal retreat. The little Mühlbach, clear and cold and sparkling and pure as the water of life, came dancing joyously down the dale, kissing many a wild flower looking at its mirrored sweetness as it hung over the bushy brink. Many a time have I wandered along its wooded sides, drinking in, in all its fullness and completeness, the solemnity, the holy stillness of the long aisles of stately pine and heavy fir and balsam, with their fragrant odors rising from this woodland temple like incense toward heaven.

The only sounds that broke the stillness were the murmurous song of the stream, the chirp of insects, and now and then the choiring of the feathered songsters of these delightful glades. Such was the incomparable spot selected by me, now a recluse, for my probation and retirement, and here I fondly imagined I might live in beatific and solitary communion with Him; but I see now that this blissful idleness was not to be mine; for his service means more than a mere folding of the hands and pious meditation and contemplation of his beauty, his goodness, and his mercy.

Here I lived in all the simplicity that seemed to me best comported with the life of a hermit. My bodily wants, though oft clamorous, displeasing me much as showing how close I still was to earth, had to be content with exceeding little; my little cabin sheltered me from storms-a hard bench to sleep on, a long cloak of most humble make and material to form my covering; for drink, the pure water from a near-by spring, varied sometimes by acorn coffee; and for bread and meat, a bread made from acorn flour.

There may be those who care to know how this acorn coffee and acorn bread were made, not only by me, but by Brother Beissel and others who were leading lives of solitude; and lest some think we were utterly daft in relying upon this for sustenance, it may be said that it was not original with us; but we were taught that from the earliest days of man the oak, wherever it grew, furnished him both meat and drink from the acorn and contained all that was necessary for his nourishment.

For making bread the acorns were first soaked in water, or steamed, to free the bitterness; they were then dried and ground into meal which was afterward worked up in the usual manner. This bread, which we in German called Eichelbrod, had as much sustenance as Pumpernickel (a favorite bread among the German peasants), but was wont to occasion more trouble for the digestion.

As a substitute for coffee the largest and soundest acorns were selected, only the thoroughly ripe ones being used. They were then hulled and taken out of their cups, cut into quarters and scalded with boiling water, after which they were drained and allowed to cool. After being placed in a bake oven until they were thoroughly dry, they were finally roasted and ground, in which state they were ready for use.

To make acorn coffee we would take about a drachm of the grindings for every three cups of boiling water, which we poured over the powdered acorns and boiled for about ten minutes. I must confess I never cared very much for this concoction for it lacked both the taste and gentle stimulation of the regular coffee. This acorn coffee was accredited with wonderful medicinal and mystical properties and was supposed to drive all hereditary taint or distemper from the system. Indeed, even now it is frequently given to children afflicted with scrofula. I recollect that afterward in the early days of our community life at Ephrata there came to us one Jean Fran?ois Regnier, a French-Switzer, whom we regarded as a visionary, as he claimed to have been awakened in his seventh year and professed great holiness. He was the special apostle of the acorn diet, not only claiming it to be good for food and as a substitute for coffee, but he also made a sort of vinegar from acorns and an excellent sort of whiskey which we used only in illness, but never as a drink, for our community never permitted the use of strong liquors to corrupt the body and inflame the imagination. Brother Regnier also made a sort of Analeptikum, or tonic, to be used after any serious illness. For this purpose the acorns were to be buried when the moon was in a certain quarter, I forget which, until they had lost their bitterness, after which they were dried, roasted, and powdered and mixed with sugar and certain aromatic herbs.

For myself I never could see much in this acorn diet, for I grieve to say that all my life I have had a most unpriestly appetite. I fear I was never made for scanty fare. Be this as it may, I know that the Rosicrucians taught that the oak furnished the first food for mankind, the acorn being the meat and the honey-dew (Honigmüth) the drink. The Rosicrucians also taught that the rustle of the foliage of the oak denoted the presence of the Deity and even at Ephrata the Zionitic Brethren were wont to wander in the forest and appeal to the oracles of the oak, as the Druids had done in Britain hundreds of years before. It was also fully believed that when the time of the complete restoration of brotherly love should come there would come with it the primeval simplicity, when man's entire sustenance would be drawn from the oak. All these things were exceedingly difficult for me to believe, and I was even suspected of heresy because I could not subscribe to these extravagant beliefs.

Thus housed and fed I hoped to live out my days; but how utterly foolish is the boasted wisdom and foresight of man; for how true it is that we never know what a day may bring forth! When I went to my rest one night not many days after my retirement to this spot I had no thought but that here in this quiet, peaceful retreat, far away from the distracting cares and temptations of a gain-seeking, pleasure-loving world, I should live a calm, serene life, consecrated by daily communion with Him who filled it.

In this mind, while above the roof of my hut the night glowed with stars, sown by my Creator as thickly over the blue fields of heaven as the husbandman scatters his seed across his broad acres, I sank into sweet, refreshing, dreamless sleep; and yet not wholly dreamless, for it seemed to me, far in the night, I heard a light footstep near and saw a woman's form filling the doorway that stood open as was my habit, night and day, and then I thought I heard a cry-the cry of a child-but which to my sleep-deadened ears was also like unto the scream of some wild creature of the dense mountain forest behind my hut; for I often heard such cries and occasionally detected the stealthy footsteps of the wild beasts that prowled near my dwelling, under the dark mantle of night; but dream or no dream, I heard nothing more and slept on undisturbed until the light of the dawn shining through the doorway bade me arise.

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