1830.] SETTLEMENT OF THE DUNKERS AT EPHRATA. 331 [From the Memoirs of the Historical Society of Pennsylvania.] AN ACCOUNT OF THE SETTLEMENT OF Bank due and unpaid,) entered into a composition with all his creditors to pay them seventy-five per cent, on the 1st of July ensuing, in full satisfaction of their claims. THE DUNKERS, AT EPHRATA. To this agreement the Bank was a party, and accordingly received a dividend upon the whole amount of The following account of this curious establishment, Scott's note. They subsequently collected Watson's. was communicated by Redmond Conyngham, Esq. of note. Thomas Scott in made an assignment to Carlisle, in this State. It contains some particulars not the plaintiff; Scott demanded the amount of Watson's generally known, and more fully describes the religious note from the Bank, which was refused. The Bank, tenets of these honest people, than any other account and Scott in his own name, agreed to refer the matter that we have seen. But thirty or forty years ago, the to three persons, their report to be final and binding Dunkers were occasionally noticed in this city, as they between the parties. The arbitrators reported that noth-came down with their produce for sale; and their long ing was due from the defendants. This reference was beards, capuchin habiliments, and meagre visages, atalleged to have been unauthorized by the Assignee, and tracted much attention. The reduction of their numthere was no evidence to the contrary. bers gradually rendered the sight of them among us uncommon, and it now appears, that unless new converts to their religion and their austerities shall be shortly made, this ascetic community will soon become extinct." The plaintiff's counsel admitted the right of the Bank to appropriate Watson's note to the liquidation of their claim in the first place, and afterwards to receive their dividend upon the balance due on the note of Thomas Scott, but contended that by accepting a dividend upon the whole amount of that note, they had waived the right to the proceeds of Watson's note, which therefore passed under the assignment to the plaintiff. With this view the opinion of the Court coincided, and the Jury returned a verdict for the plaintiff of $1,385. Brown and Broom for the plaintiff. Read for the Penn. Inq. Bank. METEOROLOGICAL TABLE. According to Fahrenheit, in the shade, the temperature of the weather at Mauch Chunk was as follows, during the time specified. FOR APRIL, 1830. 193456789 .01 Depth of Rain Inches. .07 25 56 59 59. 10 11 .11 12 13 14 15 16 17 18 19 20 21 The present publication will be read with interest,by those who feel a satisfaction in tracing the workings of the mind, the extremes to which it is sometimes led by ardent imaginations, and the short duration of many of those enthusiastic schemes of separation from the sober and general community of men. But as it appeared probable, that still more information might be obtained by further inquiries, Mr. Conyngham, at the instance of a member of the Society, has been kind enough to procure the additional communication from the Rev. Christian Endress, of Lancaster, with his permission to insert it in our Memoirs. It may be proper to add, that Mr. Conyngham's paper was written some years ago; and describes the peculiar manners prevalent at Ephrata during the period when monastic discipline maintained its rule. Several of the statements respecting dress, &c. though expres sed in the present tense, must, therefore, be understood as having reference to times that are past. Mr. Conyngham's account of Ephrata. In the year 1730, in the bosom of a beautiful dale lying between two wood-crowned hills, at whose bottom a handsome stream of water winded through the low grounds, was formed the settlement of Ephrata. The whole land belonging to the proprietors, consisted of two hundred and fifty acres, about eleven miles from Lancaster. The road from Lancaster was good, and the scenery along its way attractive, from its variety. Lancaster is principally settled by Germans, plain, easy, and simple in their manners; an honest, frugal, and industrious people. Near Ephrata, the country was rather retired, and almost in a state of nature. The inhabitants lived scattered, and concealed from each other by the neighboring woods, in the serpentine windings of the roads passing from cabin to cabin. Nothing was to be seen but the first impression made by man upon the surrounding forest. Nature retained all its beauty, man had not then added to its embellishment. The first settler lived in solitude for many years on the spot where Ephrata now stands; he required not, nor did he seek assistance from others; he obtained by his own industry the necessaries of life which a grateful soil amply supplied. The surrounding country gradually began to be settled by a class of Germans remarkable for probity, simplicity, and industry. Exemplary piety displayed itself throughout the settlement-their society became enJarged. The females young and unmarried were placed in a mansion by themselves, under the care of an elderly and very respectable motherly woman. They lived contented; ambition or politics did not 3)158(52 Mean average per day during the disturb them; vice entered not into their lowly and month of April. The quantity of RAIN that fell, 3.02. humble dwellings; industry, frugality, neatness, affability, and above all, christianity and brotherly love united them together, and they placed in one common fund the product of their individual labor. The town of Ephrata is situated on the side of a little hill,sloping towards the south-east, and the woods on the north-west were left standing, to protect them from the extreme winter's cold. It is formed like a triangle. On the outward lines are planted cherry, peach, plum, apple, quince, and pear trees, enclosing a large apple orchard within. Their cabins have now given way to handsome and substantial dwellings of wood, three stories high. These are all neatly white-washed both within and without, and are remarkable for their extreme neatness, regularity, and beautiful whiteness. An apartment is appropriated to each individual, that their devotion may have no interruption. Females have a portion of the town allotted to them; they have no communication with the men, except in matters of religion, and what may be necessary in the management of their concerns. If any desire to marry, they leave the Society, and they are entitled to draw out of the public treasury their shares; but they settle in the vicinity of the Society, and send their children to be educated among their broth. ers or sisters. Economy and piety are strictly observed. The winter's dress is a long white gown, fastened with a belt round the waist; behind hangs the capthey wear no hats-a waistcoat, shirt, trowsers, and shoes. In summer, their garments are made of linen, in winter of cloth. The women wear the same as the men, except that instead of trowsers, they wear petticoats; and they conceal their faces when they walk out of their houses. The men let the beard grow, and crop their hair. Their number consists of about three hundred men and women. They live on vegetables, and will not touch animal food; hence they are lean of body, of a pale complexion, and apparently bloodless. Their recreations are connected with their religious duties. They worship four times in the twenty-four hours. In lien of beds, they sleep upon benches, and use a little wooden block for a pillow; each room is supplied with a couple of these conveniences. The President of the Dunkers received a regular education at Halle, in Germany. He was originally a minister of the Calvanist Church, but becoming dissatisfied, he left that Church, and joined the Dunkers. He was open, affable, familiar, easy of access, and agreeable in conversation. "My principles, or rather those of my brethren are as follows," thus he says in pieces of writing, with which their church is ornamented, done in German text. They are peculiarly fond of drawing flowers, of which they have a vast variety. Thus ends the account of this society, which flourished in the year 1750-they are now much reduced in number. On the death of one or two persons, the property will escheat to the Commonwealth of Pennsylva nia. Mr. Endress' history of the Society. 1. What are the names and ages of the survivors in the convent of Dunkers at Ephrata? 2. Is it understood that they still adhere to the same severe rules-sleeping on the floor, abstaining from animal food, &c. ? 3. Was this mode of life found conducive to health and longevity? Can the ages of any of the old people, (if remarkable,) be ascertained? 4. Do those that married off, or their descendants, remain in the neighborhood? and do they adhere to the same religious principles? 5. Do they still dress in the same manner? 6. In what respect did the Dunkers differ from the Mennonists? There are but three survivors of the fraternity of Ephrata Dunkers, Henry Brendel, Jacob Angus, and Barbara Keiper. Brendel is about seventy-five years of age, Angus seventy, and Barbara Keiper between fifty and sixty. Many years ago, Brendel had married and left the convent. After the death of his wife he retur ned, and now lives in the brother-house with Angus, whose history is about the same. Lately the three of the old stock have attracted a few more to their number. But the practices and usages, so strictly observ ed in former times, are almost altogether abandoned.— Instead of resting on wood, with a log under their heads, they sleep in beds; they eat animal food: dress nearly like their neighbours around them; mingle with the world; and refrain from laboring on Sundays. Many of the original members arrived to a good old age; for the most part they lived to be eighty or ninety years old.It ought, however, to be borne in mind, that the institution was of such a nature, as to deter all others but persons of vigorous constitutions and enterprising spirits, from subjecting themselves to so rigid a discipline.They entered, for the most part, with healthful stamina of life; and it is well known that the human frame is of ten so robus', that even the most glaring practice of otherwise injurious habits, will not prevent it from climbing up to extreme old age. Besides, according to Sangmeister's account, which he has written as an eye witness of the Ephrata affairs, many of those whom we may reckon among the tender plants, withered beneath the influence of their self-denying practices. Some of those who married off, and their descendants, still re"We observe the Jewish Sabbath. We have no reg. main in the neighbourhood, and adhere to the general ular form of worship. Our discourses treat of the Chris-principles of the original Dunkers. They, however, tian virtues, Humility, Temperance, Chastity, Forti- dispense with many of the practices, habits, and usages, tude, &c. We believe the dead had the gospel preach observed by their ancestors, particularly those which ed to them by our Saviour, and after his resurrection, they had adopted to torture the body for the benefit of the souls of the holy preached the Gospel to those who the soul. But few of them keep the seventh day as had not the scripture revealed to them, or who are their religious sabbath. With respect to the last of the ignorant of its truth and beauty. questions above stated, the answer is a short one. The Dunkers and Mennonists have nothing in common with each other, except the general creed of Christians; and, in singularities, their mode of appointing their ministers out of the general body without previous special instruction, their holding love feasts and washing each others feet as a religious ceremony, their rejecting in fant bapti m, and their distinguishing themselves from others by a singularity in dress and appearance. "We retain both sacraments; adults only are admitted to baptism-We deny original sin. It is immoral to use violence at any time, but our duty to submit-We think going to law is not according to Christianity, and it is expressly forbidden. "We deny eternal punishment. Those souls who become sensible of God's great goodness and clemency, and acknowledge his lawful authority, and that he is just, wise, and good, without a stain or blemish, and tha Christ is the only true Son of God, are received into happiness; but those who continue obstinate, are kept on darkness until the Great day, when light will make all happy." Such are their doctrines. Affection is their bond of union. Kind and hospitable to strangers, they will give to the traveller such meals as he may require, and a night's lodging, but will receive no remaneration. The nuns draw beautifully with great execution and skill; much ingenuity is displayed The above is all I can say in direct answer to the queries proposed. At least the gentlemen who were politely engaged in making the appropriate inquiries,have not been able to learn any thing more full and explicit. But while these inquiries were progressing, I was employed in reading some of the works of the Ephrata 1830.] SETTLEMENT OF THE DUNKERS AT EPHRATA. brethren, hoping to gain from these, some, at least, of the looked for information. Little, however, could be gathered in reference to the special inquiries. Some historical facts drawn from them, and observations they have occasioned, I will here put down. They may per haps serve to correct some inaccuracies, that have min. gled with the accounts already given of this fraternity in the English language. The works are in German.They are 1. Chronicon Ephratense, containing the life and actions of the Reverend Father in Christ, Friedsam Gottrecht, late founder and ruler of the spiritual order of the Solitary in Ephrata, in the county of Lancaster in Pennsylvania, by the brethren, Lamech and Agrippa. 2. The life and conversation of brother Ezechiel Sangmeister, (now resting in God and blest, but late an inhabitant of Ephrata, &c.) written by himself; to which is prefixed a short plan of a Chronick, concerning the origin and groundwork of the Ephrata institution, down to the deceased author's arrival there; after which, this Chronick is carried onward in conjunction with his own biography. 3. The songs of the solitary and forsaken turtle dove, that is, of the Christian church; or, Spiritual and experimental hymns of affliction and love-wherein both the foretaste of the new world, and the intervening paths of pain and affliction, are presented according to their true value, and brought into spiritual rhymes, by a Peaceable pilgrim wandering to silent eternity, and now collected and published for the use of the solitary and forsaken in Zion. Ephrata, from the press of the fraternity in the year 1747. 333 with some others, visited the scattered brethren in Lancaster county, in November, 1724, and collected and formed them into a distinct society, near the Pecquea creek. In this last mentioned society the practice of keeping the Sabbath, or Saturday, the last day of the week, as a day of solemn rest, was introduced by three of its members, much to the displeasure of the older brethren, who called it a Jewish practice, and declared that whoever kept the Sabbath as a legal institution, was bound to observe the whole law, for that he who had imposed the observance of the Sabbath, had equally ordained the practice of circumcision. Among the people near the Pecquea was Conrad Beissel, who in time became their minister or instructor. In 1728, this Beissel wrote a sort of a treatise in favour of the Sabbath, or seventh day observance, and from that time onward, says the Chronicon, it was kept alike by all the Society. From time to time schisms occurred among the Lancaster county Tunkers, and another distinct society was formed, near the Conestogoe, in opposition to Beissel. The two societies now lived in open dissention. In relation to this, both the Chronicon and Sangmeister, with a very serious air, tell the following anecdote. Joel, one of Beissel's brethren went to the meeting of the Conestogoe people, and solemnly stepped in among them, and, addressing the leader of the congregation, said,-"To thee, J. H. these words, through me, from the Lord. Thus saith the Lord, from this day forth thou shalt no longer go out to preach to others. And on this day it shall appear whether we or you are the Congregation of the Lord. If God shall on this day do a mira To aid the reader in understanding the foregoing ticle upon my person; if here in your presence and betle, it may be proper to inform him, that it is no other fore your eyes I fall down like a dead man, and if by than the Hymn book used in Ephrata, and published by your prayers I be made to rise up again to life, then Conrad Beissel, the founder and master of the fraternity. God hath not sent me to you, and you are God's peo, Concerning the customary English title or denomina ple. But if I do not fall down like a dead man, but go tion of this fraternity, and the names of the individuals, fresh and hearty out of that door, then shall ye know Lamech, Agrippa, and Friedsam Gottrecht, it may yet that God hath indeed sent me, and that ye are not the be premised, that the term Dunkers is a corruption of people of the Lord. A week ago I told you in your the German Tunker, the signification of which is Dip-meeting that there was a wolf among you; here, (taking pers or Baptists by plunging, a title as usual given to them by others, because the person baptized among them was dipped or plunged three times under water; that the general religious community to which they profess to belong, call themselves Tauffer, Baptists, or Baptizers; and that the names of the individuals in the Ephrata society were entirely changed at the time of baptism, those here put down being the names at that time given and assumed. The original name of the founder of Ephrata being Conrad Beissel, his assumed name was Friedsam Gottrecht, the English of which is Peaceable Godright. I will hereafter write the denomination Tunkers. According to the accounts given by Lamech, Agrippa, and Sangmeister, the Tunkers trace their origin from the Piestists, near Schwartzenau, in Germany.While they yet belonged among the Pietists, in the year 1708, there was a society at the place just mentioned, consisting of eight persons, whose spiritual leader was Alexander Mack, a miller of Scriesheim. The members of this society, having been re-baptized by their leader, because they considered their infant baptism as unavailing, first assumed the name of Tauffer or Baptists. From Schwartzenau their notions of baptism spread among the Pietists, in various directions. A branch of them having left their native homes, because their enthusiastic practices were not every where tolerated, settled in Creyfield, where they formed a considerable society. Of this Creyfeld society, a company came with Peter Becker to Pennsylvania, in the year 1719. They settled in Germantown, where their numbers soon increased. They gained accessions also along the Wissahiccon and in Lancaster county. In 1723, those that lived in Germantown and along the Wissahiccon, formed themselves into a united community, and chose Peter Becker for their official baptizer. He, one by the arm,) here is the wolf." Upon this, Joel, turning his back upon them, went out of the door, fresh and hearty. Our authors make no further observation, taking it probably for granted, that none was needed, and that this might stand for an indubitable proof that Joel was the man and his people the people. In the year 1728 it was, that Beissel's society entirely separated themselves from all fellowship with the rest of the Tunkers, and Beissel re-baptized them, or, as Lamech and Agrippa express it, they gave to the old Baptists their baptism back again. Beissel himself does not seem to have been re-baptised which Becker, though considered his inferior, had formerly given to him. Not very long after this transaction, Beissel, having appointed several elders, over his people, withdrew from all personal intercourse with them, and retired to live a solitary life in a cottage that had been built for a similar purpose, and occupied and abandoned by a brother, Elimelech. It stood near the place where the convent was afterwards built. Here he seemed to intend to remain altogether alone, and secluded from the world of mankind; but still he had some secret mode of communication with his former brethren. For, hearing that the society had got into discord and strife, he sent them a formal citation to meet at his cottage. It was issued September 4th, 1733. In pursuance of this citation, they actually met; and one of the results of the conference was, that some of the single brethern agreed to erect a second cottage near that occupied by Beissel. Besides this, a house was also built for females; and in May, 1733, two single women retired into it. In 1734, a third house for male bretheren was built and occupi ed by two brothers, Onesimus and Jotham, whose family name was Eckerlin. Soon after they all united in the building of a bakehouse, and a storehouse for the poor. And now the whole together was called the Camp.* About this time there was what the Tunkers called a Revival in Falconer Swamp, in consequence of which many families took up land round about the Camp, and moved upon it, calling their settlements Massa, Zohar, Hebron and Cades. Another revival, on the banks of the Schuylkill, drove many more into the neighbourhood; by it, the sister establishment obtained consider able accession; only two, however, Drusilla and Basilla, remained steadfast. A further revival in Tolpehoccon, 1735, brought many to the society. Hereupon they built a meeting house, with rooms attached to it for the holding of love feasts, and called it Kedar. About the same time, a revival in Germantown sent additional brothers and sisters to the Camp. love, with God and Christ, is to them the end of a Christian's life and labours, struggles and sufferings; and selfdenial, and withdrawing from the world, not a mere ascetic exercise, but essential to that mystical union which must be formed with the Redeemer. Baptism they do not cons der as an act of initiation into the fellowship with Christ and the believers, but as a rite similar to that of purification in the Mosaic law, which may be repeated from time to time, when the believer has become again defiled by the world, and would again renew his union with Christ, With many of the single breathren and sisters, this mystical idea of union was evidently used to gratify one of the strongest natural affections of the human heart. The Redeemer was their bridegroom or bride; he was espoused to them in love; he was the little infant they carried under their hearts, the dear little lamb they dandled on their laps. This sweet, fond, dalliance, was, at least, much more found among the single Tunkers, than among those, whose sexual and parenNot long after the building of Kedar, a widower Sig- tal affections were consecrated in a conjugal life. The mund Lambert, having joined the camp, built, out of powers of human nature would evince their authority. his own means, an addition to the meeting house, and a According to Sangmiester, males and females of weakdwelling house for Beissel. Another gave all his proper bodily constitution and lesser vigour of will, sank unerty to the society; and now Kedar was transformed in-der the unceasing struggle; or concealing the ruling to a sister-convent, and a new meeting house erected.-- passion, it gnawed upon their vitals, till death relieved Soon after, 1738, a large house for the brethern was them of their sorrow; when the particular object of their built, to which was attached the title of Zion, while the affection was the last in their minds, the dear long cherwhole camp together obtained, from this time, the ished name the last they uttered. name of Ephrata. Now, for a considerable length of time they held midnight meetings, for the purpose of awaiting the coming of Judgment. Some of their writers of spiritual songs, seem to have Here Now what originally had been a solitary life was chang-possessed well regulated minds, and a portion of poetic ed into that of conventual fellowship, and Zion was for- spirit. The mysticism of these created an imaginary mally called a Kloster or Convent, and put under mo- world instead of that which they had abandoned. nastic rules; the brethern agreed to wear garments they deemed their affections permitted to roam unchecksimilar to those of the Capuchins: Onesimus was ap-ed. The figure or image dearest to passion was enpointed Prior, and Conrad Beissel acquired the title of throned in their hearts. That was their God, their Father. Many, however, were anxious to retain their Lord, their dear Redeemer. But the effusions of others solitary mode of living. This, together with the reso- were a perfect jargon of unfitting, absurd, and inconsislation to elevate Beissel to the title of Father, produced tent connexions; turtledoves and lambs in conjugal unconsiderable dissention. Among the opponents of these ion, cultivated fields upon which are sown pearls and measures was one Hildebrand, who, according to Sang. wine and music, burning hearts united in keeping meister, long continued unfriendly to Beissel. Sang-silence and singing at the same time songs of joy. meister himself was at that time one of them, and after some time left the society and retired to a solitary life in Virginia. Some years afterwards, however, he returned, and lived and died in a cottage near Zion. His book, the title of which is prefixed to this statement, was written partly at Ephrata and partly in Virginia. It is much tainted with bitterness, and undertakes to cast a dark shade upon the whole establishment and a considerable part of its members, but particularly upon Beissel its ruler, or Father Friedsam † Little can be gathered from the several works in hand, with regard to the precise religious tenets of this frater nity. In general, their religion is mysticism. Union in * Germ, das Lager. A lady, who formerly lived in the neighbourhood of Ephrata, has related to me the following anecdote: "Before Ezechiel, (Sangmeister,) died, he requested to be buried without service or other ceremonials. Miller, however, the successor of Beissel, notwithstanding this request, went to the grave at the time of interment, and could not refrain from making a funeral oration.The conclusion of this oration, was: 'Yes, my brethern, brother Ezechiel did not do as he ought to have done. He loved the maid better than the wife. He once alto. gether forsook the wife. But it was not to continue so; back again he had to come. Yet what should he do? he despises the wife, goes and lives altogether with the mad; and in her lap he dies.' With this discourse many of the brethren were gratified. They knew what Miller meant. The wife was the convent, the maid the cottage. But the neighbours, who out of real respect had attended Ezechiel's funeral, and were not familiar with such high mystical figures, were much offended; for Ezechiel enjoyed the best possible reputation for piety and holiness of demeanour." Beissel appears to me to have been a man possessed of a considerable degree of the spirit of rule, his mind bent from the beginning upon the acquirement of authority, power, and ascendency. Various arts were resorted to for the purpose of carrying his point. He separated his most ardent friends and adherents from the rest who were less attached to him, he gave them distinguishing offices; those that were most enthusiastically attached were constituted rulers; he withdrew to be sought after; his language was cloudy and mysterious; he was constantly enveloped in mystery; his words were inspiration. Beissel, good or bad, lived and died the master spirit of the brotherhood. With him it sank into decay; and when he died its spirit was almost gone. A small portion only of it remained with Miller, his successor. But when Miller was no more, the whole establishment lost its life and almost its existence. CHRISTIAN ENDRESS. UNCERTAINTY OF EVIDENCE. The following is an extract from a late report of the Coroner in the case of a man found in the Schuylkill.It shows with how much caution testimony should be relied upon. It reminds us of a case which occurred some years since at the Eastward-where two women claimed, upon oath, the same man as husband. "On the same day, a man and his wife stated to the Coroner that they knew the deceased, and that he had a wife and family near Norristown, and also an aunt resident in the city. They followed the hearse to the public burial ground, where the coffin was opened for their inspection, when they fully identified the person as Francis C- ~, and appeared much affected at the 1830.] NEW CHURCH AT MANAYUNK. recognition. The body was put by for safe keeping until the relatives should be acquainted with the accident. About sun-down, two young men sent by the aunt, examined the body and were fully satisfied that it was Francis'-a niece of the aunt's also saw him, and unhesitatingly acknowledged that it was his body. At the request of the connexions, on Monday morning, the coroner had the corpse conveyed to a burial ground that they had selected for his interment, information having been previously forwarded to his wife. On Tuesday, to the astonishment of all parties here, the identical Francis C, who was supposed to have been buried, came to assure his friends that he was not drowned -although from some striking similarity five persons had declared the deceased to be him. The person drowned therefore remains unknown." NEW CATHOLIC CHURCH AT MANAYUNK. souls. 1 335 thwart the exercise of such benevolence, as in the United States of America. With respect to religion, ours is an intolerant constitution-because it could not be tolerant towards one, without giving or implying a preference to another; and this would be the very interference which it expicitly disclaims. And yet, where is the country in which religious exclusion prevails to a greater extent, whilst religious persecution is utterly unknown. Different, however, was the case in the instance now under consideration. The trustees of the Presbyterian church granted the use of that building for the preaching of the sermon that was to be delivered on the occasion. Thither, therefore the crowd directed their steps, the moment the ceremony of laying the corner-stone was completed. It presented to my mind, as it passed, under all the circumstances, something more than mere novelty. If I might make use of the words, I would call it rehgiously romantic. There was old age moving with a celerity of footstep, quickened by the dread of losing a seat; there was boyhood in all his glee, making the most of a holiday; here were the gentleman and lady, and close by them the man of labor, who, "went not back to take up his coat;"-the whole variegated with a proportionate sprinkling of fashion and of beauty. It seemed to me a miniature of mankind. But that which struck me most, was the "agitans molem," the Roman Catholic priest, shedding from the glittering robes in which religion had arrayed him, the broken rays of the evening sun, that beamed full upon his vestments and upon his countenance.Where was he going? He was going to preach, by permission both divine and human, in a Presbyterian church and to a congregation of all religions! It was altogether a sight the like of which I had never seen before. At about a quarter past five, the Rev. Mr. Hughes commenced his discoure from the 28th chapter of Genesis, "and this stone which I have set up for a title, shall be called the house of God."-U. S. Gazette. METEOROLOGICAL REGISTER, APRIL, 1830.- Days The site of the building is on a sloping eminence, considerably to the right of the present entrance of the village, as you proceed from the city. It had been understood, that at 4 o'clock the ceremony would commence; and long before that time, the ground was occupied by a numerous and respectable concourse of persons. At half past four the Rev. Mr. Hughes, assisted by three other priests, dressed in their sacerdotal robes, proceeded from the house of Mr. Keating, and performed the service usual on such occasions. The inconvenience experienced by the audience, or such of them as did not understand the Latin language, was remedied by the translation of the service, of which the Psalms of David seemed to form the principal part. I noticed particularly the 83d, 86th, 121st, and 126, (according to the Vulgat Doway,) beginning-"How lovely are Thy tabernacles," &c. "The foundations thereof are in the holy mountains;" "I rejoice at the things that were said to me;" "Unless the Lord build the house," &c. as being peculiarly and beautifully appropriate to the occasion on which they were used, and the transletion of them as being in accordance, if not with the rules of the church, at least with the sentiments and wishes of the audience, The whole ceremony came home to the mind, invested with a solemnity of mingled feeling, in which curiosity was succeeded by something that seemed to whisper to the heart of heaven and of eternity. I have more than once seen it remarked as a matter of astonishment, that in some parts of Germany, the Catholics and Protestants assemble to worship God accord- 21 29 5 ing to their respective rites, in the same temple, by alternate succession, in the order of time, or by equal par- 23 294 tition of the edifice. The fact was taken as a proof that men can be scrupulously attached to the religion which in their opinion is the most pleasing to God, and yet ca. pable of showing unbounded kindness towards those who, for opposite reasons, are scrupulously attached to an opposite doctrine. There is no country under heaven in whose laws and government there is so little to KEPT AT CHILIS QUAQUE, BY J. P. SANDERSON, Thermometer Atmosp. Variations Barometer. 129 2 5 29 7 29 7 29 7 29 6 29 6 |