Return this book on or before the Latent Date stamped below. T^e> , mutilation, and underlining of books oi reasons for drsciplinary action and may result in dismissal '.rom the University. SPIRITUAL WIVES. VOL. II. Digitized by the Internet Archive in 2015 https://archive.org/details/spiritualwives02dixo SPIEITUAL WIVES BY WILLIAM HEPWORTH DIXON. IN TWO VOLUMES, VOL. II. LONDON: HURST AND BLACKETT, PUBLISHERS, 13 OIIEAT MAELBOROUGH STREET. 1868. AU rights reserved. LONDON : tsTUANOEWAYa ANI> WaLUKN, ruiNTBlW, •J8 Cautlo at. Loiccstor Sij. 113.1 Q(^4ls V. ^ CONTENTS OF THE SECOND VOLUME. CHAPTER I. A GREAT REVIVAL. PAGE Eeligions revivals . . 1 Their efiect on thought and life 1 American revival in 1832 . 2 Its extent and strength . 3 Its origin .... 3 Its leaders .... 3 Isot confined to any one church . • . . 4 Anxious questionings . . 5 Churches open night and day 6 Theatres converted into churches .... 6 Camp-meetings ... 6 Agony of soul ... 7 Extends to England and Germany .... 7 CHAPTER II. FIRST BURNT DISTRICT. The new Pauline Church . 8 Its two great branches . 8 Its leaders and expositors . 8 Its principles ... 9 Convention of Perfectionists 9 VOL. II. PAGE They call themselves “ Saints” 9 Discussion upon marriage vows . . . .10 Lamentable disclosures . 10 Spiritual unions . . . 1 1 Tendencies of the Pauline Church . . . .11 Miss Lucina Umphreville . 12 Her views on the relations of the sexes in heaven *. 12 Friendship of souls . . 14 Purity of love . . .14 “Spiritual” husbands and “spiritual” brides . .15 The terms first used by the Rev. Erasmus Stone . 15 His dream . . . .15 Its interpretation . .15 Effects of the interpretation 16 Spiritual weddings . .17 Convention of Saints at Ca- naseraga . . . .18 Chastity required in spirit- ual unions . . .18 Distress of mind in the burnt districts . . .19 Breaking bonds . .19 l\li!^s Umphreville and the Rev. C. Lovett. . .19 h VI CONTENTS OF CHAPTER HI. SECOND BURNT DISTRICT. PAGE Second branch of the Pauline Church . . . .20 Spiritual movement in Brim- field. *. . . .20 Female agitators . . . 20 Miss Mary Lincoln . .21 Her parents . . .21 Becomes a member of the Perfect Church . .21 Her zeal . . . .22 Excited imaginations . . 24 “ Brothers” and “sisters” . 25 Killing the sense of shame . 25 Defiance of the world’s opinion . . . .26 CHAPTER IV. THE AFFAIR AT BRIMFIELD. Noyes’ doctrine of the Se- cond Coming . .27 His arrival at Brimfield . 27 His preaching and its re- sults . . . .28 Brimfield dangerous . 29 His flight to Putney . . 30 Mary Lincoln and Maria Brown raise a scandal . 31 “Bundling” . . .31 Anger of Mary Lincoln’s father . . . .31 Is sent away from home . 32 Prophesies the destruction of Brimfield by fire . .32 Flight from Brimfield . 32 Miseries endured . . .33 CHAPTER V. CONFESSION OF FATHER NOYES. PAGE Noyes’ share in the Brimfield revival . . . .35 He preaches the doctrine of the Second Coming . . 35 “ The Eternal Promise ” . 35 Disorderly doings at Brim- field .... 36 Freedom of manners . . 37 Flight from Brimfield . . 37 Flight to the mountain . 38 Letter fiom Maria Brown to Noyes . . . .39 First letter from Mary Lin- coln to Noyes . . .41 Second letter . . .44 History of the Brimfield affair completed . . 46 More spiritual matings . 47 CHAPTER VI. GOSPEL FREEDOM. Mary Lincoln mated to the Rev. Chauncey Dutton . 48 Itinerant preaching . . 49 Rev. J. Rider mates Mrs. Chapman . . . .50 Treatment of the Spiritual husband by Mr. Chapman 50 Chapman stricken blind . 51 A reconciliation . . .51 Death of Mrs. Chapman . 51 Noyes’ theory of spiritual wifehood . . . .51 The Battle Axe Letter . 52 Rejoicing in the Lord . . 52 Investigation of prophecies The saints’ warfare A delicate subject No marriage covenant on earth . . . . Spiritual communism . Results of the letter . 'SV allingford and Oneida Creek .... CHAPTER VII. THE PAULINE CHURCH. Spiritual wifehood and the teaching of St. Paul . 57 "Was St. Paul married ? . 57 What was his female helper ? 58 Divisions of opinion . . 58 Opinions of the Early Fathers 59 Renderings of the Greek term adelpheii gynaika . 60 Interpretation by the Pauline Cliurches . . .61 Silence of St. Paul’s bio- graphers . . . .61 Agapce, or love-feasts . . 62 Communism of early Chris- tianity . . . . 62 i The Sermon on the Mount . 63 j The Essenes . . .63 Their doctrines and virtues 64 CHAPTER VIII. THE AÜAIUE. What are agapae ? . .65 Ridiculed by heathen writers 66 Vll PAGE Incur the suspicion of licen- tiousness . . .66 Their suppression . . 66 How at first celebrated . 67 Benefits achieved by them . 68 On what occasions held . 68 Abuse of privileges . . 69 Fraternal kissing . . 69 St. Paul on the love -feasts at Corinth . . . .70 Love-feasts restored by the American Saints . .71 CHAPTER IX. EXPERIENCE OF TWO ELDERS. Friendship between male and female saints . 72 Elder Moore and his re- ligious trials . 72 Miss Harding visits his class 73 Mutual affinities . 73 His sense of love while ob- serving the Lord’s Supper 74 Rev. John B. Foot 75 His conversion . 75 Becomes a revival preacher 76 Joins the Rev. C. Mead 76 A visit to Foot’s married sister .... 76 A discovery 77 Contention of spirit . 77 A Spiritual bridal 78 Summary punishment of the Saints ..." 78 Mead’s trial and imprison- ment .... 78 THE SECOND VOLUME. PAGE 53 54 55 55 56 56 56 Vlll CONTEXTS OF CHAPTER X. v/orden’s confession. PAGE Worden’s position in life . 80 Joins the Methodist Episco- pal Church . . .81 Is converted to Methodist Perfectionism . . .81 New convictions . . 82 Belief of the Perfectionists . 83 The spiritual-wife theory . 84 Reminiscences of itsfounders 84 Causes of scandal . . 85 Origin of Spiritual wifehood 86 His attachment to a no- marriage young lady . 87 His marriage . . .87 CHAPTER XI. STORY OF TWO LIVES. The idolater and his idol . 89 George Cragin ; his parentage 90 Passages in his youth . 91 His conversion . . .91 Flirtations . . . .92 Stern exercise of the spirit 92 The Johnsons and Gorhams 93 Mary Johnson : her educa- tion . . . .94 Establishment of infant- schools in New York . 95 Mary Johnson undertakes a charge ... .95 Her energy and zeal . . 96 Esteem in which she was held 97 CHAPTER XII. nous COURTSHIP. PAGE A mental suggestion . . 98 An encounter . . .99 An “ uncalled-for ” . .100 A consultation . . .101 A pleasant walk . . .101 Leadings of Providence . 101 An invitation . • . 102 Close of Mary’s school . 103 Her father loses his business 103 Offers of marriage refused . 104 George s proposal . . 104 Marriage . . . .106 CHAPTER XIII. MARRIED LIFE. Dangerous classes . . 107 The bane and the antidote . 107 Philanthropic associations . 108 Cragin, agent of the Female Moral Reform Society . 108 Cragin’s idolatry . . . 108 Revival storms . . .109 Perfect holiness ; salvation from sin . . . .109 Heart- troubles . . .110 Escape from a snare . .110 Blind leaders . . .110 Light in darkness . .Ill i Father Noyes’ paper on the power of faith . . .Ill Its effect on Mrs. Cragin . Ill Story of her inner life . .112 i The power of faith . .113 I The conflict passed . .113 THE SECOND VOLUME. IX CHAPTER XIV. IN THE WORLD. A life without sin Seif-renunciaticn . Ready for the sacrifice An indwelhng Christ . George’s conversion to Per- fectionism Before the Board of the Re- form Society . Is dismissed from office Mary’s joy . . . . Her letter to Father Noyes Perfecticnist leaders . Suspicious flirtations • l\Irs. Cragin becomes popular Spiritual conflicts A spiritual guide CHAPTER XV. ABRAM C. SMITH. A name analysed Smith’s virtues and vices . His religious experiences . Is licensed to preach . His domestic life Angel visits George and IMary in doubt . Spirit-voices An invitation from Smith . Its acceptance Bound for Rondout Creek . Mary’s distress of mind A saintly comforter . CHAPTER XVI. RONDOUT CREEK. PAGE Arrival at Rondout . .133 The stone house . . .133 Its oeconomy . . .134 Hard fare and driving work 134 George turns farmer . .135 Godliness and contentment 136 Love a snare . . .136 A divided house . .137 Indications of stormy weather 138 Abram and Mary •. .138 George self-condemned . 139 Heart-feelings . . .140 Position of affairs . . 141 CHAPTER XVII. THE SELFISH SPIRIT. Relation between Mr. Smith and Mary . . .142 Spiritual love . . .143 Where will it end ? . .143 Arrival of Father Noyes . 144 Rumours of threats . .144 Noyes a peacemaker . . 145 Abram submits . . . 145 Admonitions . . .146 An evening with Noyes . 146 The higher school of Christ 147 Quietness restored atRondout 148 Sober reflection . . .149 Hopes disappointed . . 150 Smith recovers his power . 152 A victory achieved . . 153 At peace . . . .154 PAGE 114 114 115 115 116 117 118 118 119 120 120 120 121 122 123 124 124 125 125 126 127 128 129 131 131 131 132 X CONTEXTS OF CHAPTER XVIII. HEAVENLY BRIDALS. Mrs. Cragin accepts Smith PAGE as her Spiritual husband . 153 Smith leaves Rondout on a preaching mission . 154 Mary goes to New York 154 Her return .... 155 Symptom sofa burdened mind 155 George called to New York . 155 A communication 156 A sleepless night 157 A clean breast 158 Brother and sister 159 A crisis of life 159 CHAPTER XIX. • CONFLICT. A day of confessions . 160 Mutual exhortations . 162 Return of Smith . 162 A terrible night . 163 A meeting .... 164 Appeals to Heaven 164 Story of a straggle 165 Smith changes his base of action . . . . 166 He resolves to consult N oyes 166 CHAPTER XX. PEACE. The judgment of Noyes 168 Smith’s domestic and social relations . . . . 169 PAGE New relations between George and Mary . . .170 Resolve to leave Rondout . 171 Disposal of their furniture . 171 Bound for New York . .172 Mary’s letter to Noyes . 172 Purgation from self-conceit . 173 They join the Communists at, Oneida Creek . .173 Mary drowned in Rondout Creek . . . .174 CHAPTER XXL NOYES ON SPIRITUAL LOVE. Marriage revolution in Ame- rica 175 Revivals: their philosophy . 176 A theocratic revolution . 176 Religious and sexual love . 177 AVild experiments . .177 A divine organization of society rei^uired . .177 Morbid results of revivals . 177 Revivals and Shakerism . 177 Elder Frederick's view of revivals .... 178 The revivals in 1835-6 not taken advantage of by Shakers . . 178 Boast of Doctor Gridley . 179 Shakerism . 179 Mormonism and revivals . ISO Sequence from revivals to polygamy . 180 Revivals theocratic in their nature . . . .180 Leadership of women in Sha- kerism . . . .181 THE SECOND VOLUME. XI PAGE The two stages of love . 181 The courting and the wedded stage .... 181 Shakerism the feminine form of revivals . . .182 Mormonism the masculine . 182 Oneida Creek socialism . 182 A retrospect . . .182 The confession of holiness . 183 The germ of the theory of Communism . . .183 The prosperity of religious socialisms . . .184 The fate of scientific social- isms .... 184 The theocratic basis . .184 CHAPTER XXII. CELESTIAL AFFINITIES. Freedom of opinion in Ame- rica 187 Spiritual wifehood traceable to Europe . . .187 Fraternity of the Free Spirit 187 John of Leyden . . . 187 Speculations of Swedenborg 188 AVolfgang von Gothe . .188 The practice of St. Paul . 189 His female companion . 189 Swedenborg’s new heaven and new earth . . 190 Marriage of souls in heaven 191 Earthly and heavenly mar- riages .... 191 Perfect lovers . . .194 Nature exists in pairs . 195 Reunions in heaven . . 19G CHAPTER XXIII. NATURAL AFFINITIES. PAGE Göthe’s belief in a friend- ship higher than marriage 197 “ AA^’erther’s Burden ” . . 197 The struggle of two souls . 198 His “ Free Affinities ” . 198 Plato’s theory of split men . 199 The meaning of “affinities” 203 Relation of all natural objects to themselves . . . 203 AVater, oil, mercury . . 203 Raindrops ; globules of mer- cury .... 203 Combination of hostile ele- ments .... 204 A case of free affinity . . 205 The end of Göthe’s story . 205 CHAPTER XXIV. SCHOOL OF OWEN. Robert Owen on the regene- ration of society . . 207 Harmony and association . 207 The Rappites ; their failure 207 Owen’s heresies . . . 208 F ailure of his plans in Europe and America . . . 208 Owen’s views of the mar- riage-state . . . 209 F amily life at war with social 209 The Shakers and Alormons 209 The Princeites and Bible Communists . . . 210 Dale Owen and Frances AYright . . . .210 Privy Councillor to Republic 211 Xll CONTEXTS OF PAGE Doctrines of Free Love and Divorce . . . .211 Dale Owen, liis great abilities 211 Frances W right’s discoveries 212 The earth over-peopled . 212 The law of marriage makes woman a slave. . .212 Her lectures on marriage . 213 Dale Owen’s “ Moral Phi- losophy” . . . .214 CHAPTER XXV. SCHOOL OF FOURIER. Albert Brisbane a disciple of Fourier . . .215 Fourier and Robert Owen compared . . .215 Fourier’s theory on the rights of property . .215 Fourier’signorance of science 217 Blunders in his books . .217 Brisbane’s lectures .219 Opposed by Henry Raymond 220 Settlement at Red Bank . 221 New views respecting ma- nual labour . . . 222 Neglect of religion . . 223 Dress of the women at Red- bank .... 223 Symptoms of failure . . 223 Red Bank sold . . . 224 Rev. George Ripley and Mar- garet Fuller . . . 224 Brook Farm settlement a failure .... 225 CHAPTER XXVI. FREE LOVE. PAGE Different views on marriage in England and America . 227 Disparity of the sexes in America .... 227 Women in the ascendancy . 228 Free love and its advo- cates .... 228 Poems .... 228 “ The higher law ” 232 Free -love the sequence of free faith 233 Recognised by law-courts - 2.33 A curious case 233 A free-love wedding . 234 Settlements of Free-love . 236 Berlin Heights . 236 Modern Times . 237 Its inhabitants affect the Positive Philosophy 237 “No questions asked ” 238 CHAPTER XXVII. THE GREAT HARMONIA. Andrew Jackson Davis, the Poughkeepsie Seer . . 239 His “ Great Harmonia ” . 240 Swedenborg and his works 241 Influence of his writings . 242 Professor Bush a convert to Swedenborgianism . . 243 Restless minds . . . 244 Electro-biology . . . 296 Spirit-rapping . . . 247 Mesmer and Swedenborg . 247 THE SECOND VOLUME. Bush and Davis Social doctrine of the New Harmonia hostile to mar- riage .... . CHAPTER XXVIII. IN THE CIRCLES. Davis an echo of Swedenborg His practical aims His unscrupulous conduct . Mode of spiritual mating . Carpenter’s confession Towler’s confession Practical issue of Davis’s teaching .... CHAPTER XXIX. LOOKING BACK. Development of religious life Inner circle of man’s passions Love: what can be done with it ? A celestial order . The will of God . Men and angels . Love of women ; pride of off- spring .... The anti-social spirit of the Roman Church Monks and nuns The revolt of human passion St. Paul’s declaration . A bishop the husband of one wife .... The Apostolic Constitutions Asceticism of Eastern creeds VOL. II. xiii PACK The clergy fiee to marry in the Early Church . . 267 Polycarp and Irenaeus . 267 Tertullian and Ignatius . 267 Cyprian .... 267 Polygamy prevalent among the Jews. . . . 268 The Apostolical Canons . 268 Allow the marriage of priests .... 269 Signs of a coming change . 269 Marriage permitted in the Oriiriital church . .270 CHAPTER XXX. WAR OF CREEDS. Celibacy imposed on priests by the Roman church . 271 The doctrine took its rise in Sparin . . . .271 Spain the source of religious passions and creeds . .271 The Council of Elvira . . 273 Priests ordered to put away their wives . . . 273 Effect of the articles of Elvira 274 Resistance to the decree . 277 A fierce and long battle . 277 Charges against Woman . 278 Woman held in respect by the Gothic race . .279 CHAPTER XXXI. THE GOTHIC REVIVAL. Revivals .... 283 Their effect on social life . 283 c PAGE 248 249 250 251 251 252 252 256 258 259 259 260 260 261 262 263 263 263 264 264 264 265 266 XIV CONTENTS. PAGE Y earnings for a liiglier sexual affinity than wedlock . 284 Marriage and divorce . . 284 The liberty of divorce . 284 ]\[arriage-vows how regarded in the South of Europe . 284 Wives and their husbands . 285 Cavalieres serventes . . 28G Married life in Italy . . 286 The Gothic race ; its views of the married state . 289 Nuptials for eternity . . 289 PAGE True and false marriages . 289 Modifications in the laws of man and wife . . . 290 Energy of the Gothic race . 291 Its social experiments . 291 Qualities of other races . 291 The world of spirits . . 292 Theories of spiritual and social life . . . 292 Appendix .... 293 SPIEITUAL WIVES. (i CHAPTEE I. A GREAT REVIVAL. In the year 1832, a loud and angry tempest rolled through a great part of the Teutonic heaven ; especially through that part of the Teutonic heaven vdiich spans the American continent ; a thing new and vreird, which has not yet had much attention paid to it by public writers ; certainly not so much as from what is seen of its effect upon our religious thought and social life, it would seem to crave. A great revival of religion then took place. Of course revivals of religion have been seen in every countiy and in almost every age. A move- ment in tlie minds of men ; quick, luminous, electrical, coming no one knows whence, wearing VOL. II. R o SPIRITUAL WIVES. itself out no one can tell why ; is one of the forms in which we see that the v/ork of God is done upon this eaith. A church, a city, — nay, a province, may he suddenly, unaccountably, changed and rapt by spiritual forces. Gifted men and women — men like Whitfield and Wesley ; women like Ann Lee and Lady Huntingdon — seem to carry this fiery fluid in their Imains, to breathe it from their lungs, to shed it from their hands. Where such agents of the unseen forces come, disturbance of the con- science also comes ; so that men who are dead to the Gospel, when they only see it in the daily beauty of our service, pale and crouch with fear, as though they had been smitten by some unseen arm. Yet oftener still, the passion and the power well out from no visible source. A cry goes up from some village church, from some unknown lip, which sets a whole city, a whole province, rocking and reeling to the dust. Thus it hajDpened in New Haven and New York in 1832. No man can tell how the Great American Levival came about ; no- body caused it, nobody could guide it, nobody could stop it. No revival in the past could vie, in either length of time, ui width of area, or in strength of passion, with this Great llevival. Other move- ments had been personal, this movement was A GREAT REVIVAL. 3 national. One storm had raged round Whitfield ; another had found its centre in Ann Lee. The Great American Revival was the result of unknown efforts, of unrecorded inspirations. It has never been identified with a single name. Who can say where it first began? Two large tracts of coun- try, one in the state of New York, one in the state of Massachusetts, are to this day mapped in religious books, each as the origmal “burnt district the province over which the fiery tem- pest broke and swept, like a prairie fire ignited from the clouds. We catch a first glimpse of this tempest ragmg on the shores of Lake Ontario, among the farms and hamlets of Oneida county and Madison county ; most of all, perhaps, among the home- steads standing on the banks of the two lovely sheets of water, called by the Indian names of Cayuga Lake and Oneida Lake. So far as I can learn, the men among whom it first broke out were not of very high name and fame. The Rev. James Boyle was known simply as a fair scholar, a fine preacher. The Rev. Luther Meyrick enjoyed the favour of a local cluirch. The Ptev. Hiram Sheldon, of Delphi, afterwards only too well known in New York, had not tlien been heard of 4 SPIRITUAL WIVES. in the larger world. Jarvis Rider of De Ruyter, Horatio Foot of Manlius, Erasmus Stone of Salina, three ministers living in the burnt district of New York, could hardly boast of anything beyond a little fame on the country side, until the cause in which they toiled had put their names into the mouths of men. Tliey did not make the revival; the revival made them. Those in whom the spiritual leaven first began to work were working members of old and highly reputed churches. The Rev. Abram C. Smith, the story of whose life as the spiritual husband of Mary Cragin I shall have to tell in detail, was a Wesleyan Methodist. Marquis L. AYorden, whose confessions will be found on a later page, was an Episcopalian Methodist. Luther Meyrick and James Boyle, the most eminent perhaps of these revival preachers, were Evangelicals. The Rev. Theophilus R. Gates, editor of The Battle Axe, and founder of a wild sect in Philadelphia, was an Independent. The Rev. John FI. Noyes, the father of Pauline communism, was a Congregationalist. Cragin, the moral reformer, and Moore, the leader among Sunday-schools and Bible-classes, were both Presbyterians. For more than a year, the facts which are seen A GREAT REVIVAL. 5 in all revivals where the scale is large and the country wild, were noticed in these burnt districts of New York and Massachusetts ; afterwards, as the fury spread abroad, they were seen in a hun- dred tovv^ns, in a thousand hamlets, of the United States. By a sudden prompting from within, so far as men could see, a number of orderly and reputable persons began to ask each other, in eager words and with pallid lips, how it stood with them in the great account. Were they ranked among the chosen ? Were they ready for the Lord’s coming ? Did they feel in their souls that the Lamb had died for them, and that all their sins had been purged away ? Some could not answer. Some dared not face these questions. Who could tell that he was saved ? Many of those v/ho were in doubt began to seek. Men who had never been at church before became constant hearers of the word. At first the old and steady preachers welcomed this change of mind ; their pews being now let, their sermons lieeded, and tlieir benches filled, v But soon the frenzy of desire to know tlie best and worst rose Iiigh around them and above them, fro tiling lieyond their guidance and control. A service once a- vfeek was but as a drop of vrater on the lips of G SPIRITUAL WIVES. men and women panting for a living Ijrook. The churches had to be thrown open. At first an evening meeting was called for prayer; then a morning meeting ; afterwards an hour was snatched from the busy noon ; until at length some ministers took the course of keeping what was called an open house of God, from early dawn until long past midnight every day. Pallor fell on the bronze cheek, alarm invaded the callous heart. By night and day the chapels were crowded with sinners, imploring the Lord to have mercy on them. Heaven was assailed by multitudes of souls, conscious of sin and peril, and seeking to take the judgment-seat by storm. The church brimmed over, so to speak, into the street. Booms were hired ; school-rooms, dancing-halls, even theatres ; every place that would hold a congregation became a clmrch. In the country districts, camps were formed for prayer ; a cart became a pulpit, a tent a chancel, the stump of a tree an altar ; vdiile hundreds of wandering and unauthorized preachers, male and female, took the field against Satan and the flesh. In the agony which grew upon men’s souls, the regular clergy came to be esteemed as dumb and faithless witnesses for the truth. Farmers and tinkers, loud of voice and fierce of A GREAT REVIVAL. aspect, ran about the country, calling on sinners to repent, and flee from the wrath to come. All ranks and orders were confounded in a common sense of danger, and the ignorant flocks who had gathered round these prophets of doom, were easily persuaded that the calm and conservative churches of the world, which looked on all these doings sad and silent, were dead and damned. This spiritual tempest crossed the Atlantic Ocean into England, and the English Channel into Germany, in botli of which countries it found a people more or less open to its unspent power. In America, where it was native and national, it had a wider success and a longer reign than in Europe ; but in England and in Germany it kept up a faint and irregular kmd of activity for many years. In truth, no one can assert that in either country, any more than in America, its force is spent and its service done. 8 CHAPTER II. FIRST BURNT DISTRICT. The new Pauline Church of America, founded in the course of this Great Revival, was divided from the first into two great branches and many sub-branches. The first professors of holiness had their home at Manlius, in the state of New York, with the Rev. Hiram Sheldon as their leader and expositor ; the second had their home at Yale College, in the state of Connecticut, afterwards at Putney, in the state of Vermont, with the Rev. John PI. Noyes as leader and expositor : but these centres of holiness were not fixed and final ; these chiefs of the Perfect Church did not reign alone. In America, no place is the sole seat of empire, and no first-man has an undisputed reign. Sheldons power was shared by the Rev. Jarvis Rider, the Rev. Martin P. Sweet, and the Rev. Erasmus Stone. Noyes, on his side, had to consult, and sometimes to follow, the Rev. James Boyle and tlie Rev. Theophilus R. Gates. FIRST BURNT DISTRICT. 9 This Pauline Church — professing to have been founded on a new series of visions, intimations, and internal movements of the Spirit — taught the doctrine that man may attain to the perfect state, in which he shall be cleansed from sin and made incapable of sin. Into the dogmatic part of this question, thus raised, I need not enter, since it is a very old theory in the Church, and has found some favour in tlie eyes of orthodox and exalted saints. The testimonv, both of Sheldon and his followers, also of Noyes and his followers, was that they had been saved from sin by the power of faith, and were entering upon the enjoy- ment of perfect love. In the winter months of 1834, a general con- vention of the New York Perfectionists was called at Manlius, a village of cotton-mills, in Onandaga county, six or seven miles from Oneida Lake. The people, who assembled in a beerhouse, heard the new gospel proclaimed by Hiram Sheldon from Delphi, Erasmus Stone from Salina, Jarvis Ptider from De Puyter ; the meeting was warm in tone, and many of tlie young factory girls were drawn that day to a closer knowledge of the Lord. At Manlius, the cliosen took upon them- selves tlie name of Saints.” Here they announced 10 SPIRITUAL WIVES. tlieir separation from the Avorld. Here they Ijegan to debate whether the old marriage vows would or Avoiild not be binding in the new heaven and the new earth. “ When a man becomes conscious that his soul is saved,” says Noyes, “the first thing tliat he sets about is to find his Paradise and his Eve.” It is a very sad fact, which shows in what darkness men may grope and pine in this wicked world, that Vvdien these Perfect Saints were able to look about them in the new freedom of Gospel light, hardly one of the leading men among tliem could find an Eden at home, an Eve in his lawful wife. The doctrine openly avowed at Manlius was, that with the old world which was then passing away would go all legal bonds and rights ; that old ties were about to become loosened, and old associations to end ; including those of prince and liege, of cleric and layman, of parent and child, of husband and wife. These old rights were to be replaced by new oues. A kingdom of heaven was at hand ; and in that kingdom of heaven every man was to be happy in his choice. And it was not only right, but prudent, to prepare betimes for that higher state of conjugal bliss. The doctrine taught in the privacy of the love- FIRST BURNT DISTRICT. 11 feast and the prayer-meeting was, that all the arrangements for a life in heaven may be made on earth ; that spiritual friendships may be formed, and spiritual bonds contracted, valid for eternity, in the chapel and the camp. Hence it became quickly understood among them that the things of time were of slight account even in this earthly life : and that the things of heaven were to be considered as all in all. Not that any rule came into vogue which either led, or looked like leading, to a breach of the social law. On this point all the witnesses speak one way. Judged by them daily hves, Sheldon and his followers struck the mere observer as men who lived by higher rule and a better light than their neighbours of the Lake country. If they sang of their return from Babylon, it was with a staid and sober joy. If they had escaped from bonds, they saw that the world had still some claims upon their conduct. From of old the letter and the spirit had been at war; in their new condition the Saints were called to bear witness against the flesh ; yet the spirit and the letter sliould be held to a fair account witli each otlier in their words and deeds. In trutli, the first tendencies of this Pauline Cliurcli were rather 12 SPIRITUAL WIVES. towards an ascetic than towards an indulgent life. Among the persons whom this great revival had brought into notice was Miss Lucina Umphreville, of Delphi, a young lady of high descent, of good ability, of engaging manner, and of great personal beauty. She was an early convert, and her strong will, aided by her sweet face, gave her a leading influence in the sect. Lucina claimed to have visions, intuitions, inspirations, on many points of faith ; more than all others, on the relations of the two sexes in the Kedeemers kingdom. These relations were the constant theme of her dis- courses. Like Ann Lee, the foundress of Shaker- ism, she held that in the day of grace all love between the male and female must be chaste and holy. Hence she raised up her voice against wed- lock and the wedded rule. She held that the females must not think of love ; that the men must not woo them ; that the church must not celebrate the marriaofe rite; and that those vfho had already passed beneath the yoke must live as though they had nob. Most of the women, I am told, fell into Luclna’s ways of thinking on this subject. No article was adopted, for articles were not the FIRST BURNT DISTRICT. lo fashion in New York. But the young farmers and artisans in the burnt district, who had thought their course of love running smooth enough, were suddenly perplexed by coyness and reserve on the part of girls who had heretofore greeted them with smiles and kisses. A mob of lasses beo-an to dream dreams, to interpret visions, directed asrainst love and marria^^e, as love and marriapfe were understood by an unregenerate world. Some of those girls who were old enough to have been engaged, threw up their lovers. Younger girls held off from the coarser sex. Married women grew dubious as to their line of duty ; which doubt and fear led, where the husbands happened to be worldly-minded, into many a serious breach of domestic peace. In fact, these female saints had become so good that the young men of the district said they were good for nothing. Lucina UmphreviUe, the cause of so many breaking hearts, was generally denounced by the men as Miss Anti-marriage. But, like Elder ess Antoinette of Mount Lebanon, Lucina Umphre- ville did not condemn the male and female saints to live a life apart, and thus to become absolute strangers to each other. Young lierself, and full of love for her kind, she allowed some })lay to tlie 14 SPIRITUAL WIVES. liigher affections, so long as these should be exercised only in the Lord. Men and women might be friends, though she could not permit them to become lovers and mistresses. Under Lucinas guidance, for in these things Sheldon himself could not fight against her, a sweet and perilous privilege was assumied by these New York saints of entering into new and mysterious bonds of the spirit. In tliis friendship of souls the law was to have no voice, the flesh no share ; male and female were to be brother and sister only ; they might address each other in sacred terms, and grant to their beloved the solace of a holy kiss. Beyond these freedoms they were not to go ; and even these sweet privileges were to be put aside on any move- ment in the heart suggesting an unchaste desire. The love was to be wholly pure and free. No law was ever laid down; but it was tacitly agreed amo]]g the saints that these tender passages of soul vdth soul were not to be made the subject of idle talk. An air of silence and reserve, if not of secresy, was thought to befit so solemn an encounter of spirits ; and every one was expected to guauxl in his fellow a right which he was free to exercise for himself. So intimate a connexion of the male FIRST BURNT DISTRICT. 15 and female saints was likely to become known by a special and striking name. Some one in the Church suggested that this new relation of souls was that of the spiritual husband to his spiritual bride. So far as I can see^ the name appears to have been first used in New York by the Nev. Erasmus Stone, a revival preacher at Salina, the famous salt village lying on the shore of Onondaga Lake. In the early days of the revival, Stone had seen a vision of the night. A. mighty host of men and women filled the sky ; a sudden spirit seemed to ci[uicken them ; they began to move, to cross each other, and to fly hither and thither. A great pain, an eager want, were mdtten on their faces. Each man appeared to be yearning for some woman, each woman appeared to be moaning for some man. Every one in that mighty host had seemingly lost the thing most precious to liis heart. On waking from his slumber. Stone, who had perhaps been reading Plato, told this dream to liis disciples in tlie salt-works. When his people asked him for the interpretation of his dream, lie said, that in the present stage of being, men and women are nearly always wrongly paired in marriage ; that his vision was the day of judgment; tliat the IG SPIRITUAL WIVES. mighty hosts were the risen dead, who had started from the grave as they had been laid down, side by side ; that the trouble which had come upon them was the quick discerning of the spirit that they had not been truly paired on earth ; that the violent pain and vTuit upon their faces were the desires of every soul to find its natural mate. Kejiorts of this vision of the night, and of Stone s interpretation of it, ran like a prairie-fire through the revival camp. Sheldon adopted this idea of a spiritual affinity between man and wo- man ; declaring that this spiritual kinship might be found by delicate tests in this nether world, and that this relation of the sexes to each other extends into the heavenly kingdom. No long time elapsed before Stone and Sheldon were both found putting their doctrine to the proof In Salina, there lived a married woman of some beauty and much in- telligence, named Eliza Porter, who had been an early convert to holiness, and a leading member of the Church. Stone had need to see Eliza very often ; for they led the prayer-meetings and managed the church business in common. Stone found in Eliza a help-meet in the Lord ; and as their hearts melted towards each other, they began to find affinities in their souls wliich they riEST BURNT DISTRICT. 17 had not imagined. All the members of their church perceived and justified the union of these two souls. Sheldon, too, discovered that he had been married by mistake to a stranger spirit, one Avho would be happier when she got her release from him, and found tlie original partner of her soul. He found his own second self in Miss Sophia A. Cook, a young unmarried lady living in the lake country. Lucina Umphreville held that this sort of friend- ship between male and female saints in these latter days and in the Perfect Church, was not only allow- able in itself, but honourable alike for the woman and the man. St. Paul, she said, had his female companion in the Lord ; and it Avas right for Sheldon, Stone, and Pider to h?tve each his female companion in the Lord. The liev. Jarvis Eider is said to have taken the young lady at her Avord, and to have pressed his claim for a share in her mystic dreams. True to her creed, the beautiful girl entrusted her- self in spiritual Avedlock to a man Avho Amry soon proved by his acts that he Acas uiiAvortliy to have been trodden beneath her feet ; and the state into Avhich slie passed through tliis contract Avitli Eider, she represented to herself and to otliers as tlm highest condition ever to be reached on eartli. VOL. II. c 18 SPIRITUAL WIVES. Two years after the convention of Saints in Manlins, a meeting was called at Canaseraga, also in the burnt district, at which Pdder and Lucina Umphreville were present, as the chief male and female preachers. They travelled in company, and held a common testimony as to the Lord’s doings in their souls. They spoke of their affinity for each other ; describing the state into which they had entered as one of high attainment and lasting peace. In this meeting they professed to have gained a new and nobler ground of religious ex- perience than any v/hich they Iiad previously enjoyed ; asserting in their sermons that they had now attained to the state of the resurrection from the dead. In this meeting, and. in other meetings which followed it. Rider and Lucina took the high ground held by the followers of Ann Lee ; that of a pure and perfect chastity being the only basis of com- jianionship between man and wmman in the Lord. Their strength was spent in a daily protest against what they called the work of the devil in the flesh, and many persons in the burnt district followed them in this war upon the world and the world’s ways. Along the shores of Ontario, in a hundred ha, inlets, in tliousands of log-huts, good women FIRST BURNT DISTRICT. 19 Vvxre in sore distress of mind about tlieir duties in wliat they had been told was a new dispen- sation. Meetings were held in village inns ; ministers were called ; religious experiences were compared. A great trouble fell upon the district — a trouble which was felt in every house ; the only comfort to many distracted husbands being a strong conviction that the world would shortly pass away. How long and loyally the Rev. Jarvis Ptider and Miss Umphreville kept to the spirit of their union is not clear. Eider was the first to break the bond, which he did in favour of Mrs. Edwards of Bridgeport, on Lake Oneida, a sister in whom he had found a still closer affinity of soul than in Lucina. Then Miss Umphreville, parting from her first spiritual spouse, entered into the same kind of relation with the Eev. Cliarles Lovett, of New England fame. This preacher was from Massa- chusetts, and he had come among the New York Perfectionists as a representative of the New England Pauline Church. 20 CHAPTER III. SECOND BURNT DISTRICT. The second, and stronger branch of the Pauline Church of America, sprang into life in Massachu- setts, a hardier province for such a growth than the Lake country of New York. The movement began in the post township of Brimheld, in the hilly Hampden county, about seventy miles from Boston ; of which place the Rev. Simon Lovett and the Rev. Chauncey Dutton were the revival pastors. In and about Brimheld there happened to be then residing a number of clever, beautiful, and pious women. Clever, beautiful, and pious women are not scarce in New England ; but there chanced to be living at that time in Central Massachusetts an un- usual number of those bright and peerless creatures who have power either to save or to wreck men is souls. First among these female agitators stood two sisters, the Misses Annesley, wlio haal come SECOND BUENT DISTRICT. 21 into this place from Albany, in New York ; bring- ing with them the doctrine of salvation from sin, together with Lucina Umphreville’s tlieory of a pime and holy life. These ladies had infected many persons, females mostly, with their own ideas. Next came Miss Maria Brown, a young lady of good position and active mind. After her came Miss Abby Brown, her sister, and Miss Flavilla Hovv^ard, her friend. But the real mistress and contriver of all the mischief v/hich befell the Saints in Brimfield, was Miss Mary Lincoln, a young and lovely girl, of high connexions, of aspiring spirit,, and of boundless daring. The parents of this young lady were among the highest people in the place. Her father was a physician, a man of science, and of the world. The Saints of course called him an unbeliever^ though he had always been a member in the Presbyterian Cliurcli. Her mother was pious, and Mary had been trained in the severer truths of her fathers faith. The habits of her mind led her to be a seeker after liofht. When the Misses Annesley came into lier neighbourhood, raising their testimony against sin, she went to hear them preach ; and, much against her father’s wish, became a member of tlie Perfect Church; entering 22 SPIRITUAL WIVES. with her high spirit and dashing courage into every movement connected with the work of grace. She was so pretty, so seductive, so peremptory, in her ways, that people bowed to her will, and let her say and do things which no one else could have said and done. She helped to make piety the fashion. She rebuked the devil in high places. She held out her hand— a very soft hand — to the two preachers, the Kev. Simon Lovett and the Rev. Chauncey Dutton, men who were striving with all their might to snatch perishing souls from hell. Petted by these clergymen, as such a young ally was sure to be, she threw herself heartily into all their schemes. When the cross had to be borne she offered her neck for the burthen. When the world was to be defied, she stood ready to endure its wrath. When a witness was required against shame, she put herself forward for the part. Her father raged and mocked ; but she heeded him not. She felt happy in this new liberty of the spirit, under which she could say what came into her head, and do what came into her heart. In short, she seems to have thought that tlie revival flag had been given into her hands, and that she liad been chosen in the new heaven as Bride of the Lamb. SECOND BUKNT DISTRICT. 23 Reports of wlmt Liicina Umphreville was doing in the burnt district of New York had begun to excite the imaginations of these young and clever girls. Was Lucma the only prophetess of God? Could they do nothing to emulate her zeal ? Was no door open to them, with their willing hands and devoted hearts ? Were they to be dumb and silent in the great day ? Could they find no v/ork in the Redeemer s vineyard ? Had they no stand to make ag^ainst that world which lies in eternal enmity against Him ? Surely, a way could be found if it were hotly sought. Had not the promise gone forth in tlie New Jerusalem : '' Seek, and ye shall find ; knock, and the door shall be opened unto you ? ” They had read the story of the Brethren and Sisters of the Free Spirit, which the Rev. James Boyle had recently brought forward as an example for tlie American Saints; and they yearned to imitate the self-denial of those vigorous old German monks and nuns. They knew the old controversies of the Church on tlie merit of killing shame, and they desired to find out a way in wliicli to destroy tlieir part of that sad evidence of mans fall. Some of their friends, like Mrs. Alice Tarbell, a married and experienced lady, 24 SPmiTüAL WIVES. of good sense and keen perception, warned tliem against these promptings of the spirit. Alice was one of the saints who professed to believe in the new doctrines of holiness and freedom ; lier husband was a pious deacon ; but she shunned the more excited class-rooms and love-feasts, and kept her eyes open to the facts of daily life. But the younger women would take no counsel save their own ; for they held the wisdom of the wise as dirt, and read their own visions and imaefinations as the word of God. They whispered to each other about the duty of bearing the cross of Christ ; and they sought with earnest prayer for light as to some plan by which they might prove their hatred of the flesh, their contempt for law, and their devotedness to God. At length, some pur- poses began to shape themselves in the minds of these young women, which took the world by sur- prise, and called down upon them its abiding wrath. Those who could see into this revival camp, unblinded by its passions, were keenly alive to tlie tendency already visible among its male and female guards to something more than gospel freedom. Friendship in the Lord appeared to ]iave its own set of looks and tones. Much whis- pering in corners, lonely walks at sundown, and SECOND BURNT DISTRICT. 25 silent recognitions, were in vogue. The brethren used a peculiar idiom, borrowed from the Song of Songs. A tender glance of the eye, and a silent j^ressure of the hand, were evidently two among the signs of this freemasonry of souls. All titles were put aside ; every man was a brother, every girl was a sister ; except in those higher and nearer cases, in which the speaker seemed to have won the right of using a more personal and endearing name. When the tie between a preacher and his convert had become spiritually close, the word brother passed into Simon, the word sister into Mary. Here and there, a more advanced disciple would offer and accept, like the German Mucker, a holy kiss. Under such circumstances, what more could these young ladies do to defy the world and kill the sense of shame ? The leading ministers happened to be away from Brimfield. The liev. Chauncey Dutton was gone to Albany for counsel with the Saints who had gathered around the Annesley circle ; the Itev. Simon Lovett was in New Haven, whither lie had gone to consult with John H. Noyes, the wisest and most shining liglit in the revival host. The Ilev. Tertius Strong, a very weak brother, was doing duty in their ])lace. 26 SPIRITUAL WIVES. Noyes was known to have preached a doctrine about the Second Coming, of which the Pauline Church in Brimfield was eager to know more. This man had a high reputation in the schools ; for he had l)een a pupil of Andover and Yale, and was sup- posed to be deep in the best theological learnmg of the United States. The views v/hich he taught in public were such as strike the sense, and those which he was said to hold in secret were such as rouse and fascinate the soul. His open testimony was that man must be saved from sin by the power of faith, and by nothing else. The secret science, which he whispered only to the chosen few, had reference to the ride of marriage in the kingdom of God. In the absence of Lovett and Dutton, Mary Lincoln and Maria Brown put their young heads together and hit upon their plan. They had often told each other they must do something great — something that would strike the world — something that woidd bring upon them its wrath and scorn. And now was the time to act their part. 27 CHAPTER IV. THE AFFAIR AT BRIMFIELD. While these young women were dreaming of the things they were to suffer for God’s glory, their pastor, Simon Lovett, came back from New Haven, bringing with him John H. Noyes, the preacher of that new doctrine of the Second Coming wliich they were burning to hear. That doctrine was that the Second Coming had taken place — as all the Apostles had taught that it would take place — about forty years after His crucifixion in the flesli. At New Haven, Simon Lovett had fallen in with this view; and, being won to the new faith, he was anxious that Noyes should come over to Massachusetts and preach it to his Brimfield flock. A stir was made by liis coming ; for the Ilev. Tertius Strong had girt up his loins for battle ; putting on what he caUed his shield and Imckler against this teaching of the New Haven school. On the night of Noyes’ arrival, a meeting of 28 SrmiTUAL WIVES. the Saints was called ; the chapel -room was crowded to the door ; when Noyes, standing up, and opening the pages of his New Tes- tament, turned to St. Pauls Epistle to the Galatians, chapter fourth, and read it ; saying that it meant no more and no less than the words, in their most literal sense, conveyed. Some of the Saints went Avitli him, and some stood oil! The Pev. Tertius Strong, his main opponent, was the first to give v/ay and admit the fact. Lovett had been already won. Most of the young women came into the truth, and the township remg with news of the arrival of this great message, cind this bright messenger, to mankind. The Lev. John H. Noyes, the hero of this move- ment, saw with alarm the signs of a coming storm. He found that among this group of beautiful women, not a few of the more passionate creatures were falling into a state of frenzy, over vdiich he feared that he could exercise no control. What course was he to take ? The habits of the place were pleasant. A bevy of lovely girls hung on his words, spoke to him in tones of affection, looked to him for that peace which is more j^^'ecious to the soul than love. Some of them called liim brother, some again 29 THE AFFAIR BRIMFIELD. ventured to call him John. The leading spirits were bolder still. On the lips of Maria Brown, he was either John, or beloved John; on those of Mary Lincoln he was my brother, my beloved, and my dearly beloved. The preacher of holiness felt that in the presence of these seductions he was but a man, and liable to fall. These words of love made music in his ear, this pressure of soft hands shot warmth hito his veins. In this tender society his soul was hardly safe. Preacher, and hero of the day, he was the centre of all talk, of all action, of all confidence, among these Saints. Every man came to him for counsel. Every woman brought liim lier experience. Every one sought to toucli liim in the innermost privacy of his lieart. How could lie resist that seeking smile, that tender grasp, that cliaste salute ? Noyes went into his room and locked his door. Ail niolit loim he o o watched and prayed. God, as lie fancied, came to his help ; for in the darkness of midniglit, as he lay in his lonely bed, a light was given him to see the danger in which he stood ; and, jumping to his feet, he found strength in his limbs to flee from this place of danger while tlicre was yet time to save h:s soul from sin. SPIRITUS WIVES. no Long before it was yet day, he tlirev/ on Ills clothes, crept out of the house, and found liis way across country, without saying one word to any living soul in Brimheld. The month was February ; snow lay thick upon the ground ; and he wished to avoid the main road, from fear lest he should be followed in his flight, and persuaded to turn back. He took a path over hill and dale ; and facing the icy wind, which came from a hundred crests and pools, he pushed forvmrd all day, all night, through the broken country, and across the Connecticut river, until he reached his father’s house in Putney, Vermont, after walking through the snow, in twenty-four hours, a distance of sixty miles. His feet were bruised and swoln, but his heart was saved from a snare, his soul from death. This sudden disappearance of the New Haven preacher only fanned the fire at Brimfield; and two days after his departure from the town, Mary Lincoln and Maria Brown carried out a scheme, of which, had he remained among them, he would probably have been the hero. They found their way into the Bev. Simon Lovett’s room, awoke liim from his sleep, and suffered themselves to be taken in the act. They meant no harm, and, in a word, no harm THE AFFAIR AT BRIMFIELD. 31 ^Yas done. But tlie scandal raised about their heads was loud enough to satisfy all their craving for scorn and hate. Who cared to ask about results, when he could fasten on such a fact ? Two young and lovely girls, well born, well reared, professing members of a church, had been found at midnight, bent, as it seemed, on mischief, in their pastors room. That story flew like wind from Brimfield to Boston, from Boston to Nev/ York. An old custom, which exists (I believe) in Y/ales, as Avell as in parts of Pennsylvania and New England, permits, under the name of “ bundling,’’ certain free, but still innocent endearments to pass between lovers wlio are engaged. Some such endearments were supposed to have passed between the Bev. Simon Lovett and the two young ladies ; hence the bundling at Brimfield became a common phrase, as the fact itself was a common topic of conversation in the religious wmrld. Mary Lin- coln and Maria Brown had their hearts’ desire of public abuse. Dr. Lincoln, the high and dry physician, was exceedingly wroth with his daughter Mary, whom he charged with bringing dishonour upon his house. Mary could not be made to see it ; she said it was her cross ; she had done no SPIRITUAL WIVES. wrong ; but her father could not understand her case. Dr. Lincoln carried her to the house of her friend, Mrs. Alice Tarbell, who took her in, and promised to take care of lier for a little while. When it was known that Mary had been sent away from home (cast out, as they said, for the sake of Christ) her friends came docking to lier side ; Maria Brown, Abby Brown, Flavilla Howard, and many more; who began to praise the Lord, to sing, and dance, and kiss each other in a frantic way. Mary told these sisters in the Lord, that her father was possessed by a devil ; and when he came to see and talk with her in Mrs. Tarbelfs house, she smote him on the face in order to cast it out. Next day she left her friend Alice, and went to another house, with every symptom of in- sanity upon her. During that day she announced that the town of Brimdeld would be burnt with dre, like the cities of the plain, described in the book of Genesis ; and that all who would save themselves alive must dy with her to the top of a neighbouring hill. Maria Brown would have gone with her friend, but her sister Abby clung to her, and held her back. Mary Lincoln and Flavilla Howard ded alone ; and in their liurry to escape from the dery hail, they threw off most of their THE AFFAIR AT BRIMFIELD. 33 clothes, and pushed through the thick scrub, the heavy snow, and the dismal swamp, to the hill base. There they paused and prayed, when the Lord (as they afterwards said) hearkened to their voice, withheld the fires, and let the judgment pass. The poor girls lost their way, and wandered about they knew not where. Deep in the night they came to a farm-house, and begged a shelter from the biting cold. They had thrown away their shoes, and their clothes were torn to rags. Their fiesh was all but frozen ; and for many days these hapless heroines lay in the log shanty at the point of death. VOL. II. D 34 CHAPTER y. • CONFESSION OF FATHER NOYES. Among the papers placed in my hands by American divines, is a confession by Father Noyes of his share in this Brimfield revival. Who and what this man is, the world is, perhaps, sufficiently aAvare : — lawyer, theologian, preacher, sinner, con- vertite and saint — wanderer, outcast, writer, com- munist — he has led a life of the most singular moral and religious changes. For thirty-seven years he has lived in the centre of revival pas- sions; he has an eye quick to observe, a pen prompt to note, the things which come before him. At my request he has put the following confession into ink : — It was in February of 1835, a year after my conversion to holiness at New Haven, and six months after we commenced publishing the Per- fectionist, that I went up from New Plaven through CONFESSION OF FATHER NOYES. 35 Massachusetts with Simon Lovett. He had come as a sort of missionary from the New York Per- fectionists to convert me to their ideas, and I had converted him to some of mine, especially to the New Haven doctrine of the Second Coming. He took me on this excursion to introduce me among his sphitual friends in Southampton and Brimfield. In both of these places there were groups of Per- fectionists who had received their faith from the New York school, through two ladies from Albany, the Misses Annesley. They had begun to take our paper (as indeed the whole New York school had), but had not received our doctrines. I found them prejudiced against our views of the Second Coming and other important teachings of the New Haven school ; and I preached what I believed among them with much zeal and some contention. Their leader, Tertius Strong, succumbed to my reasonings, and soon the doctrine of the Second Coming, and what was called the ‘Eternal pro- mise,’ were received on all sides with great en- thusiasm. I left them in the midst of their enthusiasm, and went on my way to Vermont. Lovett remained at Lrimlield, and from liim, and from letters of Mary Lincoln and otliers, I after- wards learned the foil owing facts. 36 SPIRITUAL WIVES. “ Two days after I left, Chamicey E. Dutton arrived from Albany. The excitement continued and increased. Finally, it turned from doctrines and assumed a social and fanatical form. Several young Avomen, Avho were really leaders of the Avhole flock, became partially insane, and began to act strangely. The disorderly doings that were reported to me were, first, the case of ‘bundling;’ and, second, a wild night-excursion of two young women to a mountain near the village. I had no reason to believe that any act of real licentiousness took place ; but that the ‘ bundling’ was per- formed as a bold self-sacrifice for the purpose of killing shame and defying public opinion. I con- fess that I sympathised to some extent with the spirit of the first letters that came to me about this affair, and sought to shelter rather than con- demn the young women who appealed to me against the storm of scandal which they had brought upon themselves. But in the sequel, as the irregularities continued and passed on into actual licentiousness, I renounced all sympathy with them, and did my best in subsequent years to stamp them out, by word and deed, and succeeded. “ I Avas so near being actually present at this CONFESSION OF FATHER NOYES. 37 afFaii’, and as liable to be tliongbt responsible for it, and implicated In it, that I must now tell more particularly bow and why I left Brimfield. From my first contact with the Massachusetts clique at Southampton, I had been aware of a seducing tendency to freedom of manners between the sexes. Liberties were in common use which were seemingly innocent, and were certainly pleasant, but which I soon began to suspect as dangerous. At Brimfield there was an extraordmary group of pretty and brilliant young women. By my position as preacher I was a sort of centre, and they were evidently in a progressive excitement over which I had no control. I became afraid of them and of myself At length in my night- studies I got a clear view of the situation, and received what I believed to be ^ orders’ to with- draw. I left the next morning, alone, without making known my intention to any one, taking a ‘ bee line’ on foot through snow and cold — below zero — to Putney, sixty miles distant, which I reached within twenty-four hours. Thus I jumped off tlie train in time to escape tlie smash ; and as I was not either conductor or engineer, I felt no responsibility for it, though I sympathized wilh 38 SPIRITUAL WIVES. the wounded and did what I could to help them. ‘‘ I vnll add to this narrative three letters from the package I received from Brimfield soon after the catastrophe, to show by specimen the spirit of the affair. The flight to the mountain is described in the following letter : — MARIA BROWN TO JOHN H. NOYES. “ ' Brlmfiddy March, 1835 . “ ' Beloved John, “ ' I write because Sister Mary Lincoln desires me to relate her Friday evenings adven- ture, for she is not able to write. During the afternoon of that day she heard the voice of God warning her to flee — escape for her life, for the judgments of God awaited the place. Her voice changed, and she was filled with power. She waited in Little Best (a small village in Brimfield), until evening, when another dear sister felt drawn to folio V/ her — Flavilla Howard. Others doubted, thinking her crazy. She left there and came to our house. Sisters Flavilla and Abby with her. Before she got here she was drawn another way, but she wanted me to accompany her. She felt that this CONFESSION OF FATHER NOYES. 39 was against the leadings of the Spirit. I was drawn to Sister Mary, but Abby clung to me and wept, saymg this would kill her. The dear girls left me and went on, and none of our folks were led to go after them. Some of the Saints were at our house, but all were prevented going after them, for some wise purpose. The night was dark. They went across the meadows through water and mud to escape the pursuers (for the people were in search of her). She felt that the clothes she had with her and those she had on, were a burthen. She laid them all aside. They then escaped to the west mountain, and when there she felt that she received the wrath of God wliich awaited the people- — she suffered for the saints ; but they made the woods ring with their loud hallelujahs to the saint. She then felt willing to return, but knew not which course to take. It rained, and she had no- thing on save her dress and thin cape, without shoes. She threw her dress over her head that Sister Flavilla might see, and went over rocks, plouglied ground — each step sinking in the mire — through bush, brooks, and mud-holes, sometimes carrying lier sister, and arrived at a liouse about a mile distant from ours at eleven o’clock, after tra,velllng six miles. She returned home in the morning, and 40 SPIRITUAL \VI\T:S. is now scarcely able to walk. Her friends think her crazy. The Saints have all turned against us, thinking we are led by the devil. They will turn back and begin where they left off when you were here. They pierce Jesus in us, but how long they wdll do so I know not. I will, and can bear it in silence until the Almighty shuts the mouth of the vile accusers. We hold up the liberty of the kingdom, but they think it of the devil. I am not considered crazy, but vile. It is all right, and I can say Amen. ‘‘ ^ Maria.’ ‘‘ Mary B. Lincoln, who was really the leader and master-spirit in the Brimfield erneute, was a daughter of a respectable physician moving in good society ; young, beautiful, and attractive. Her letters show that her spirit was powerful and aspiring enough to have made her either an Ann Lee or a Joan of Arc. You will observe signs, slight in the first letter, more decisive in the second, of the presence of the ^ who-shall- be-greatest’ mania. Mary carried the flag, and thought she was to be tlie foremost champion of God. Her delusions did not pass away. She chose, and married Chauncey E. Hutton. Tliey CONFESSION OF FATHER NOYES. 41 circulated as spiritual leaders in New York and elsewhere for awhile, and finally became flaming Millerites. I had a letter of warning from her, dated March 1843, calling on me to prepare for the end of the world. They both died long ago. MARY B. LINCOLN TO JOHN H. NOYES. ‘ The New Jermalem, ‘ Beloved, dearly Beloved, ‘ After bleedmg, blistering, and scourging, my strength is almost exhausted. The little that remains I will devote to those who are dearer to me than life. I know you love me and all the dear people here, and to hear from any of us will bless you, and a few lines from me will not be less acceptable for being penned with a trembling' hand. I have been very sick. Life has been almost extinct in me a number of times. I am still weak, but strong enougli to declare the eternal victoiy of the spirit that dwelletli witliin. Though temptations and trials of every kind thicken around me, and my spirit lias often been weighed down liy tlie tears and entreaties of those who love me, yet I liave not been left to deny the faitlifulness of my Father liy retiucing 42 SPIRITUAL WIVES. a step of the way I have taken. I know in whom I have believed. The everlasting Father has married me to Himself in a covenant that is stronger than death. Satan may rage and at- tempt to deceive, but liis last mask is on. His time is short. “ ^ You know not the stir ui this place the Lord has made through Sisters Maria, Flavilla-, and me. The accuser presents himself in every form to us, but he is cast down. Christ gives power through innocency to bind all who doubt us, and there are none here who do not doubt. I am blessed with speaking boldly about the work in my own soul. I have no mock humility that will lead me to secrete any of my Fathers kindness to me or any of His dear children. I am not afraid or ashamed to receive the sons of God into my bosom, and love them before the world, pleading for the insulted, injured spirit of our Father in them. It is not enough that we speak for God in Jesus or Brother Paul. The devil would love to have us stop here ; but it is for me to stand by Brothers John, Simon, and Chauncey, and throw my arms round lovely Maria and Flavilla, the sweet angel that forsook all to go with me into the mountain ! Sister Maria has related this trial to you. My Father CONFESSION OF FATHER NOYES. 43 led me there to be crucified. I am not ashamed of it, neither does it bow me down. The victory He has given me smce exceeds all that I before experienced. I see a great deal of company, testifying almost unceasingly. All are bound before me. Smith, the Universalist of Hartford, called to see me. Had sweet liberty in talking. He is a sweet little sinner, and I very affec- tionately told him who his father was \_i.e. the devil]. He thought me a wonder. " The Saints here wear very long faces. Fear has taken hold of them — the fear to cross the lives of wicked, vile men. I feel that the Lord will lead His children to cross them, and so upset the polluted government of our nation ; but if God has ordained otherwise, I shall rejoice. Gladly would I be anything and everything that I might win souls. He has prepared me to stand una^ved liefere assembled millions, to tell the simple story of a dying Saviour’s love, shedding the same tears that our elder Brothers shed over Jerusalem. But if God has declared war we will say Amen. Eighteen hundred years ago, God said, “ ’Tis peace on earth;” bub men have dared to throw tlie lie into the great Jehovali’s face. His long-sulferiug we adore, and if His justice cuts ofi‘ tlie wicked 44 SPIRITUAL WIVES. noiv, the eternal reofion shall singf with onr hal~ ^ Ö O lelujahs to it. Amen, Amen. ^ Mary.’ THE SAME TO THE SAME. ‘ Mount Sion, Eternity. ' My Brother, “ ‘ Yonr spirit being the only one in the clay in which mine finds rest, yon will not think it strange that I write you so soon again. My soul goes out after some mighty spirit in which it may hide itself awhile from the storm. Through the kindness of our Father, many and mighty are my trials just now. The devil never spited me as he now does, for I see his art, and fear not to unmask him. I have seen the man of sin revealed in the Perfectionists, in the building up of the Jewish temple, and most manifest where its adorn- ing is most lovely. Is it not so ? Has not God laid it even with the dust, and can aught but Satan rebuild it? Has not God pronounced a woe upon it ? And shall not we. His children, say Amen ^ I still try the Saints here. They say that I am taking steps that another has not. I know that my steps in the desert are not in the sand: CONFESSION OF FATHER NOYES. 45 and if the Lord leads me in untrodden paths, I shall go praising the God of Israel who is my guide. I feel that He has led me past all hut you, for He will not permit me to have fellowshij) with any other, hut strengthens me with communion with the spirits of the an*. Yes, my brother, soon God in me will stand in front of the battle. He is mastering my strength by His burning love to war mth hells blackest fury. God has shown me by His wisdom, that by the artlessness of females the armies of the aliens would be put to flight, and the victory won. God has chosen weak thmgs tc confound the wise. Through Eve the war began ; through Eves it is continued ; through them it will be closed, and a declaration of Eternal Inde- pendence made to the joy of all who sign it. You see “ I am for war.” God has armed me in a manner that the world thinks does not become a once timid female ; but according to the gift I now receive, I act. When it pleases my Father to make me more lovely, I shall be pleased to l^e so. I feel that His w^ork, through me, vv^ill be short and migiity. My spirit is becoming too powerfid for its habitation. I stand almost alone here. Many doubt me, and yet God lias given me power over all the Saints. I have as much liberty in meeting, 4G SPIRITUAL WIVES. and am as much at home as in my father s kitchen. The last one that I was at, the Lord led me and Sister Maria, and Samuel T. to walk the floor, sing “ Woe, woe to Babylon,^’ and talk and laugh as much as we had a mind to. It was a trial to some of them, hut they could not help themselves. The Lord gave me perfect power over them all in so doing. I told them I should talk all night, if the Lord led me to. Most of them are following after ; God is leading them into the truth, yet they do not know it. Deacon TarbeU is much blessed. Sister Hannah is very sweet, and Sister Maria is very strong and bold. “‘Mahy: “ To complete the history of the Brimfield affair, I will add that, besides sending its seeds into New York, it was partially reproduced in New Haven. Lovett and Dutton circulated there ; and spiritual matino; had its run there, as at Brimfield and elsewhere. Whether there was any bundling I cannot say; I never resided in New Haven, except on occasional visits, after I left with Lovett in 1835. Elizabeth Hawley, vdio was in the midst of the New Haven intrigues, says in a letter to me, ' Simon Lovett first brought the doctrine of CONFESSION OF FATHER NOYES. 4-7 Spiritual Wifehood among New Haven Perfection- ists, after his bundling with Mary Lincoln and Maria Brovm at Brimfield. He claimed Abby Fowler (a very estimable young woman of New Haven) as his spiritual wife, and got her. She died not long after of consumption. Simon then married Abby Brown, sister of Maria, at Brimheld. Terens Fowler, brother of Abby, married Miss Tarbell of Brimfield, under the idea that she was his Spiritual Wife. ''John H. Noyes.’’ 45 CHAPTEK VI. GOSPEL FREEDOM. From the day on which the New York Saints sought fellowship with their New England friends, the spirit of Mary Lincoln and Maria Brown ap- pears to have passed into the colder children of Lucina Umphreville, and even into that prophetess herself. Mary Lincoln, on recovering from her sickness, came into the theory of Spiritual husbands and Spiritual wives, as this theory had been taught from Salina by the Bev. Erasmus Stone. She found, however, that the Bev. Chauncey Dutton, not the Bev. Simon Lovett, the hero of her Brim- field scandal, was her natural mate. Hand in hand Maiy and Dutton travelled through the country, staying with those who would receive tliem, preaching to such as would come and hear. They affected to travel as tliey said St. Paul had travelled with his female comforter. The passions, GOSPEL FREEDOM. 49 which were condemned in all men, were in their own persons crucified and dead. But in the end, these hot reformers of a carnal world came under bonds so far as to be duly married in the church. Maria Brown went over to New York ; where she sought the friendship and guidance of Lucina Umphreville, and kept herself free from many of the delusions into which her old friends and neigh- O hours fell. The Bev. Jarvis Bider, parting from his Shaker-like bride, found in a married sister, the wife of Thomas Chapman, of Bridgeport, on Oneida Lake, a woman of yet closer sphitual affinities to himself. Mrs. Chapman was a young and pretty woman, who was liked by every one for her charming ways and her kindness of heart. An early convert to holiness, she had always been a pillar of the church, and her house had been open at all times to the Saints. When Maria Brown came on a visit to the Lake district, Mrs. Chapman invited lier to stay at Bridgeport; and not only Maria Brown, but Lucina Umphreville, together with the Bev. Jarvis Bider and the Bev. Charles Lovett. Chapman, her legal liusband, being engaged in digging the Chenango Canal, was a good deal from home ; but he felt such confidence in his fellow-saints, that he gave them VOL. II. E SPIRITUAL WIVES. .;0 perfect liberty in his bouse. Ptider took advantage of this confidence to persuade Mrs. Chapman that she was his second self, his natural mate, and his destined bride in the future world. On finding such a pretension raised, Lucina Umphreville not only gave up all her own claims on Pider, but sanctioned, as it seems, the pleas which he had now put forth to a special claim on the soul of IMrs. Chapman. The v/oman, persuaded by her clerical guests, consented to accept the position of Pider s spiritual wife. In like manner, the Pev. Charles Lovett pro- posed a spiritual union with Lucma ; when the woman who had been deserted by Pider gave lierself away into a second, and a happier heavenly match. Maria Brown sat by, alone, content to be alone. When Thomas Chapman came home from his labour on the canal, and heard what had been done in his absence by these Saints, he knocked the Pev. Jaiwis Pider down, kicked him black and blue, and thrust him out into the lane. His rage was violent, but its force soon died away. How he became reconciled to the preacher of Spiritual wifeliood I cannot pretend to say. Men, who do GOSPEL FKEEDOM. 51 not seem to me crazy, tell me that Chapman, when he raised his hand agamst the revival j)reacher, was stricken blind ; not in a mystical and moral sense of the word, but that he really and com- pletely lost his sight. One man tells me that Chapman went to New York to consult an oculist, and did not recover the use of his eyes for many months. In this affliction he begged the reverend gentleman’s pardon, called him back into the house, and threw .himself on the floor in agonies of shame for having dared to assert his carnal mind in opposition to the will of God. Still, when his eyes were better, he got rid of his saintly guests, left the place of his shame, and separated from liis wife. Bider forgot his affinity for the cast-away wife, and Mrs. Chapman being a woman of delicate constitution, this strife be- tween her husband in the flesh and lier partner in the spirit, put an end to her life. In the meantime, Noyes had been quietly preparing to launch on the world his own theory of Spiritual wifehood. In his sermons he had often hinted his dislike to tlie present system of legal marriage, and of family life, as not being sanctioned by the Holy Spirit. At length he put the germ of his system into a letter, dated January 52 SPIRITUAL ^YIVES. 15, 1837, and addressed to David Harrison, of Meriden, in Connecticut. A copy of this epistle fell into the hands of Theophilus H. Gates, of Philadelphia, who was then editing The Battle Axe ; and in this periodical, the letter now known as the Battle Axe Letter, and which claims to be the Magna Charta of Pauline Socialism, first saw the light of day. THE BATTLE-AXE LETTER. “ Dear Brother, “ Though the vision tarry long, wait ; it will come. I need not tell you why I have delayed writing so long, and why I am in the same circumstances as when we were together. I thank God that I have the same confidence for you as myself I have fully discerned the beauty, and drank the spirit, of Habakkuk’s re- solution, ‘ Although the fig-tree shall not blossom, neither shall fruit be in the vines ; the labour of the olive shall fad, and the fields shall yield no meat ; the flock shall be cut off from the fold, and there shall be no herd in the stalls : yet I will rejoice in the Lord, I will joy in the God of my salvation.’ Yea, brother, I ivill rejoice GOSPEL FREEDOM. 53 in the Lord, though He slay me, yet will I trust in Him. The present winter is doubtless a time of sore tribulation to many. I see the Saints laying off and on like the distressed ships at the entrance of New York harbour, waiting for pilots ; and I would advise them all, if I could, to make a bold push, and 'run in ' at all events. "For one, I have passed the Hook — my soul is moored with an anchor sure and steadfast — the anchor of hope ; and I am willing to do what I can as a pilot to others : yea, I will lay down my life for the brethren. "As necessity is the mother of invention, so it is the mother of faith. I therefore rejoice in the necessity which will ere long work full confidence in God, such confidence as will permit Him to save His people in a way they have not knovm ! In the meantime my faith is growing exceedingly. I know that the things of which we communed at New Haven will be accom- plished. Of the times and seasons I know nothing. During my residence at Newark my heart and mind v/ere greatly enlarged. I had full leisure to investigate the prophecies, and came to many conclusions of like inij)ortance to those wliich in- terested us at New Haven. The substance of 54 SPIRITUAL WIVES. all is, that God is about to set a throne on His footstool, and heaven and earth, i.e. all spiritual and political dynasties, will flee away from the face of Him that shall sit thereon. The righteous will be separated from the wicked by the opening of the books and the testimony of the saints. ‘ The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble. . . . Saviours shall come up on Mount Zion to judge the mount of Esau ; and the kingdom shall be the Lord’s.’ — Obadiah, 18, 21. Between this present time and the establishment of God s kingdom over the earth, lies a chaos of confusion, tribulation, woe, etc., such as must attend the destruction of the fashion of this world, and the introduction of the will of God as it is done in heaven. “ For the present, a long race and a hard warfare is before the saints, i.e. an opportunity and demand for faith — one of the most precious commodities of heaven. Only let us lay fast hold of the hope of our calling ; let us set the Lord and His glory always before our face, and we shall not l)e moved. I thank God that you have fully known my manner of life, faith, purpose, ahlictions, etc., to the end that you may rest in GOSPEL EEEEDOM. 55 the day of trouble ; for I say to yon before God, that though I be weak in Christ I know I shall live by the power of God toward you and all saints. I am holden up by the strength that is needed to sustain not my weight only, but the weight of all who shall come after me. I will vuite all that is in my heart on one delicate sub- ject, and you may judge for yourself whether it is expedient to show this letter to others. When the will of God is done on earth as it is in heaven, there will be no marriage. The marriage-supper of the Lamb is a feast at which every dish is free to every guest. Exclusiveness, jealousy, quar- relling, have no place there, for the same reason as that which forbids the guests at a thanksgiving dinner to claim each his separate dish, and quarrel with the rest for his rights. In a holy community there is no more reason why sexual intercourse should be restrained by law, than why eating and drinking should be ; and there is as little occasion for shame in the one case as in the otlier. God has placed a wall of partition between tlie male and female during the apostasy for good reasons, which will be broken down in the resurrection for equally good reasons ; but woe to liim wlio abolishes tlie law of apostasy before he stands SPIRITUAL WIVES. 5G in the holiness of the resurrection. The guests of the marriage supper may have each his favourite dish, each a dish of his own procuring, and that Avithout the jealousy of exclusiveness. I call a certain woman my Avife ; she is yours ; she is Christs ; and in Him she is the bride of all saints. She is dear in the hands of a stranger, and according to my promise to her I rejoice. My claim upon her cuts directly across the marriage covenant of this Avorld, and God knows the end. Write, if you Avish to hear from me. “ Yours in the Lord.” The publication of this document made a noise in the Church hardly less loud than the Brimfield affair had made in the Avorld : the fruits of it are found at Wallingford and Oneida Creek. CHAPTEE VII. THE PAULINE CHURCH. All these members of the Pauline Church, and nearly all these advocates of Spiritual wifehood, pre- tend to find some sanction for their doctrine in the teaching and the practice of St. Paul. They say St. Paul had felt that mystic companionship of male and female in the Lord which Lucina Umphre- vihe made known to the Saints of New York, which Father Noyes has carried out in his Bible Families at Wallingford and Oneida Creek, and which Warren Chace describes as the only bond uniting a spiritual husband to a spiritual wife. Paul, it is commonly said, was not a married man ; not married, that is, in the carnal sense Ijefore the law ; yet he would seem, from his own epistle to the saints at Corinth, to have been ac- companied on liis journey by a woman who was a daily helper in his work. In terms which no one has yet been able to explain away, and which. 58 SPIRITUAL WIVES. since all our cliurclies are drawing more and more upon the Pauline writings, they hold that men should try to understand, St. Paul affirmed his right to the fellowship of this female partner against those cynics and scorners in the infant church who made his personal conduct matter of reproach. What was this womans relation to St. Paul ? Was she his wife ? Was she one who stood to him in the place of a wife ? Was she as a sister only? The Greek word (1 Cor. ix. 5) by which the apostle names her — gynaiha — means either wife or woman, like the French word femme, and the German word frau. From the earliest times in which critics wote, men have been divided in opinion as to the sense in which the term adel- 2 ^hen gynaika was used by Paul. Clement of Alex- andria seems to have assumed that Paul would not have taken a female companion with him on his travels unless she had been his wife. Tertullian, on the other side, asserts that the woman who went Ccbout with him was not his wife, but a holy sister, who travelled with him from place to place, doing just that kind of work in the early Church which only a woman can effect. Which is the truth ? All critics conclude, for the text is plain so far, that Paul and Barnabas claimed the privilege of THE PAULINE CHUPCH. 59 keeping the company of certain koly women, with w^hom they appear to have lodged and lived. That the connexion between these men and women was, in their own belief, free from blame, no one will doubt ; but the facts which must have placed this connexion beyond the reach of honest, open censure, are not so clear. One word from Paul to the effect that the parties were married would have silenced every tongue ; but Paul did not speak, and did not write that word. What, then, are we to infer from his silence ? The loud voice of antiquity asserts that Paul w^as a single man. Paul himself tells us that he was accompanied, and had a right to be accompanied, by a female friend. What then ? The early Fathers of the Church had to meet a question which most of our writers on St. Paul have agreed to shirk. Hilary and Theophy- lactus, writing in distant countries and distant periods, describe the two apostles, Paul and Bar- nabas, as being attended by ricli women, whom they had converted, and whose duty it was to cook for them and comfort them, as well as to carry tlie gospel hglit into the harems of princes and wealthy persons. Tliis viev/, I think, is that adopted by the Churcli. Clement liimself, thougli lie says tliese CO SPIRITUAL WIVES. women were married to tlie Apostles, seems to think that they went about with their apostolic Imsbands, not as wives in the flesh, but as sisters in the spirit. Thus we are driven back upon the text, which tells us little, and on the biographers of Paul, who tell us less. Our usual renderings of the Greek term, by which St. Paul denotes this partner of his toils, extend the meaning so as to make him describe the connexion as chaste and holy. Thus, the Latin Vulgate makes St. Paul speak of his partner as mulierein sororem, a form which has been copied with only slight variations into many tongues. The Italian version gives it as donna sorella ; the Brussells version reads, itne femme qui soit noire soßiir {en) Jesus Christ; the French Protestant version, une femme d'entre nos sceurs ; the Spanish version, una mucjer hermana ; the Portuguese, huma midher irmci. Luther renders the word by eine SeJnvester zum iveihe. Our English versions lean to the same conclusion. Wyclifie translates qynaika a womman, a sister ; ” Tyndal, “ a sister to wife ; ” the Genevans, “ a wife being a sister ; and the authorized translators, ‘‘ a sister, a wife.^^ But this has not been always done. Some of the earliest and some of the latest writers on St. Paul THE PAüLlXE CHUECH. 61 have taken the other sense ; reading the Greek text as they would have read any other, by plain and open rules. Clement of Alexandria classes Paul mth Peter and Philip as the three married apostles ; Conybeare translates adelplien gynaiha into '' a believing wife,” and Stanley into “ a Chris- tian woman as a wife.” The Pauline churches of Massachusetts and New York have found an easy way through what has proved so hard a path to scholars in Europe and Asia. They pretend that St. Paul lived with the woman who travelled with him in grace, and not in law ; in a word, that he was to her a spiritual husband, that she was to him a spiritual wife. Is it not strange that a thousand and one writers on the life of St. Paul should have shirked this deeply interesting question of his relation to his female companion ? Yet this is the singular fact. Conybeare and Howson have not a word to say about it ; Wliitby has an unmeaning note, in which he says that either Paul had a wife, or Barnabas had a wife, or one of these Apostles might liave had a wife, since no law forbade him to marry if he had so pleased. Tlie v/riters in Smitli’s Bible Dictionary, and in Kitto’s Encyclopaedia of Biblical Literature, are equally reserved. Is this G2 SPIRITUAL WIVES. strange ‘silence wise ? What is to be gained for the Church by clouding this central fact in the great Apostle s life ? The Saints of New York find the same sort of Spiritual love between men and women in the Agapae, those Feasts of Love which are so fre- quently mentioned both by friends and enemies of the early Church. Hardly any subject connected with the plant- ing of Christianity is obscured by darker clouds than the origin and history of the Agapse ; yet enough, they urge, is known to prove that the Feasts of Love were the results of a new sym- pathy having been introduced by the Church into tlie relations of sex and sex. They say the social order founded in Judea was, in part at least, communistic ; the religious order being made to complete, and perhaps to supersede, that old political and domestic order which admitted of private property and personal wives. Life in the Church was offered for accep- tance as a higher form of spiritual perfectness than life in the family ; a proposition which, being assumed and granted, it is easy to urge that the terms brother and sister in the faith expressed a nobler relation than those of husband and Avife. THE PAULINE CHURCH. 63 It is safe to say tliat no such doctrines can be found in either the Sermon ou the Mount or any other teaching of our Lord, except so far as the commands to love one another, to give alms to the poor, to speak well of all men, to prefer the gifts of heaven to those of earth, and to bear all things for the meek and lowly, can he made to look like communism. These Pauline churches urge, that it is clear, from the doctrine taught by the Apostles after Pentecost, that these young reformers thought good to abolish private property in favour of the church, and that for a while, in a narrow zone, they met with some success. The earth,’^ they said, '' is the Lord’s.’' In the old times man had held his property in trust, but the trust was ended, since the Lord had come in person to possess His own. All monies were to become as the sacred shekel, which men could no longer use for their private need. Most of these yomig reformers of family life had been pupils of the Essenes before they be- came l:)elievers in our Lord ; of those Essenes wlio had dwelt in ravines of the wilderness, in dry and desert places, among the limestone rocks aljove Jericlio and Engedi; and wlio not only lield strauge doctrines as to love and marriage, Imt tauglit 64 SPIRITUAL WIVES. that all the children of God should feed from the same store, and have all their goods in common. John the Baptist had lived among these Essenes and learned their doctrine. Peter, John, and Andrew, young men from Capernaum, who be- came founders of Jewish Christianity, had been the Baptist's hearers. An Essenic spirit dis- played itself in every act of the infant Church ; the Apostles taking that counsel of our Lord to a rich man tempted by his wealth, If thou wilt be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven," as a rule for all. In their eyes, private wealth was not only a snare to the soul, — such as love, rank, beauty, power, health, in fact any earthly good, might become, in its abuse — but a thing stolen from God, and consequently accursed in itself, and incompatible with a holy life. There- fore, say the brethren of Mount Lebanon, and the Bible families of Oneida Creek, the Apostles put it down. Did they also meddle with the relations of man and wife ? The American saints say boldly, yes ; they introduced, in their Agapse, that spiritual wedlock which is now being revived in the Christian Church. 65 CHAPTER YIIL THE AGAPaE. What were those Agapse ? Were they, as the heathen said, hut a new form of idolatry, a faint image of the banquets held by the Greeks in honour of their gods ? We hear that they were social, gatherings of the faithful, who met either in each other’s houses, when they were ricli, or in such chapels and syna- gogues as they could then command. We know that they were attended by men and women, and that the male and female saints had the privilege of saluting each other with a holy kiss. W e know that these meetings were festive ; that tliey were enlivened by singing and playing ; tliat they were called indiiferently Feasts of Love and Feasts of Cliarity ; and that they bore in their outward form only too close a resemldancc to some of those Pagan rites, of no decent origin, in which many of the converts had been trained. VOL. II. F GG SPIRITUAL WIVES. The song, the feast, and the fraternal kiss, lent ready hints for a Pagan sneer ; and the Agapa3 were ridiculed by philosophers and cynics, long before the day arrived for their suppression by an outraged Church. Of course, in judging the Agapse it is not right that we should follow the many accusa- tions of their Gentile foes. If much was said against them by heathen writers, much was offered in their defence by the Greek Fathers. Tertullian, Felix, Origen, stood by them, first and last ; champions of whom any cause might well be proud. Yet, the main facts on re- cord about them remain. They fell away from their purity ; they took a Pagan taint ; the fra- ternal kiss became carnal ; in speech, if not in conduct, they incurred the suspicion of licentious- ness ; and the Church, though she covered tliem against assaults from without, had in the long run to put them down, in order to preserve her own good name. What was the cause, what the occasion, of this suppression by the Church of a feast which many persons connected very closely with the Last Supper ? At first, there can be no doubt that these THE AGAP.E. G7 Agapa3 were free from ofience. It is true that they had been conceived in a communistic spirit ; that they sought to place the life of a believer above the life of a non-believer ; and to absorb the sentiment of home in the sentiment of the Church. The gathering of the faithful was to supersede the gathering of the tribe. Dinner was to rise into a sacrament ; and the feast of the brethren v/as to take the place pre- viously occupied by the family meal. Brethren and sisters in the Lord were to meet in either the guest-room of the house or in the aisle of the church ; they were to spread out the meats and drinks Vvdiich they had brought with them ; they were to sing a liymn of praise and joy together ; they were then to call in the poor, the lame, and the old ; they were to sit down at table, rich and poor, healthy and sick, together ; they were to tell each other of tlie Lords doincrs in their O own souls ; they were to call for lamps when the night came down ; they were to wash hands, and to kiss each other, male and female, with a holy kiss. The feast was to begin with psalms and end with prayer. “ This Love-feast,’^ said Tertullian, “ is a support of love, a solace of purity, a check on riclies, a discipline of weakness.” In 68 SPIRITUAL WIVES. the early clays of our religion, this praise was undoubtedly well acquired ; for the Agapse did some good that could hardly have been achieved by any other means. They made men act like brethren. They brought a spirit of practical friendship into the new society ; and set a |iermanent pattern of equality in the presence of God. ¥/hat more they did, of a kind which the Church could not finally indorse, is matter of suspicion only. It would seem to have been understood that the brethren and sisters in these Agapse were bound together by a closer tie than that which had previously linked the members of an ordinary Jewish and Pagan household ; though the new bond of union was probably recognised in a mystical rather than in a carnal sense. These feasts were held on three occasions, if not on more, — the celebration of a marriage, the solemnity of a funeral, the anniversary of a martyrdom. In the first and second cases, they were given in private homes; in the third case, either in the church, or in the precincts of a church. The first was gay, the second serious, the tliird both. In all there were eatinir, drinkinsf, singing, kissing. In the Love -feasts kept in THE AGAP.'E. 69 honour of the martyrs, a peculiar sentiment was developed ; for all the Saints who took part in them were mystically supposed to become of one kindred in the Lord ; brothers and sisters, standing towards each other in closer relation than those of ordinary husbands and wives. Soon, too soon, these meetings fell into abuse. The holy kiss became a cover for unholy thoughts,, and the feast in which every one was to break bread vdth his fellow, declined into a licentious orgy. In vain the Church essayed to stem the liberty of fraternal kissing, and to crush the excesses in mmat and wine. An old rule, preserved for us in Athenagoras, laid it down, that if any con- vert should kiss a woman a second time, because he found it pleasant, the act was sin. The chaste salutation, it was said, should be given with the greatest care ; for if any impure thought was in the heart, while the lips were pressed, the kiss Ijecame adultery, and put the soul in peril of eter- nal fires. Athenagoras quotes this rule together vdtli the gloss upon it from Holy Writ, in which they are not to be found. Perliaps tliey figured in some lost writiug, whicli the Greek Cliurcli desired to impose on tlie people as of equal authority with Holy Writ. The rule itself implies a change of 70 SPIRITUAL WIVES. manners, and its citation in a formal defence of Christian practice, hints the general suspicion in which the Agapoe had then come to be held, at least in Greece. How, indeed, could these Feasts of Love escape suspicion, when men who had been worshippers of Baal and Aphrodite came into union witli the saints ? In the temples of Corinth and Antioch, these men and women had been familiar from their youth with seductive and immoral rites ; the old leaven seems to have forced itself into the new societies ; and even while the Apostles yet lived, those evils had begun to appear, which at a later period compelled the reforming leaders to prohibit the celebration of Love-feasts in the Church. St. Paul complained to his friends of Corinth, that in these Agapm they gorge and drink, while they neglect to invite the poor. One sees from his anger, that in Greece the converts kept to their habit of indulging in the old Sophist’s supper, on pretence of holding the Love-feast of a new dispensation. St. Peter and St. Jude, as well as St. Paul, proclaimed the abuses to which the Agapie had already given lise in their day. But the abuse of a dear privilege, say the American Saints, does not imply its abandonment THE agaph:. 71 for ever. If the Feast of Love were good in the Apostolic times, it must he so in every age which shall resemble the Apostolic times. God loves and rewards His children according to the measure of their virtue. That which is wrong in a state of nature may be perfectly right in a state of grace. CHAPTER IX. EXPERIENCE OF TWO ELDERS. A RAGE for special and unlawful friendships be- t^veen the male and female saints had been long familiar to sage American pastors, as one of the bad growths to be expected in the revival field. I shall cite two little histories of this passion. The first story is that of Elder Moore. Elder Moore, of Spring Street Church, in New York city, a shining light among the Presbyterian flock, in speaking of his religious trials to George Cragin, of the New York Moral Reform Society, described the effect of his ghostly wrestlings with repentant sinners on his own atfections. One of Moores penitents was a young lady named Miss Plarding, the daughter of rich and worldly people, who had brought her up to the enjoyment of music, dancing, comedies, dinners, dress, and liorses. On these passing vanities her mind w^as fixed, to the grievous peril of her immortal soul. EXPERIENCE OF TWO ELDERS. 73 By cliance she became a visitor in his class ; her manner pleased him ; and he felt his heart yearn softly towards the rich and lovely girl. At the close of his exercises she was deeply moved ; she seemed to be asking in her silence for a little help. Taking her hand in his, Moore said to her : “ If you go on, I will help you in my prayers.” From that moment she had a place in his thoughts, from which she could not be driven away. Her name was on his lips when he rose, and when he lay down. A tender bond grew up between them, for when he strove with God on her behalf, a feeling sprang into his heart akin to that which he felt a man must have for a sister, for a spouse. Being a single man, Moore led in the great city a lonely and gloomy life. Cragin met him one clay in the street, and seeing him radiant with unusual joy, accosted him. She has triumphed ! ” said the elder. “ Have you seen her, tlien ? ” asked Cragin, who thought his friend unlikely to have ventured to her house. No,” said Moore. “ Heard from her?” ‘'Not one word,” ho answered with a smile ; “ but I am sure that what I say is true.” That night a meeting was held for prayer in Spring Street Churcli, to which Miss Harding came, and told liim the story of licr call. As she 74 SPIRITUAL WIVES. dwelt on the struggles in her soul — through w^hich she had passed to victory, Cragin smiled ; her tale was a perfect copy of wliat he had been told m the street by Moore. For the moment these two persons had been drawn together so close, that they seemed to have but one nervous system. Moore professed to have had many such pass- ages of the Spirit ; this dark and celibate man, unlovely in his person and his life, enjoying a glorious sense of celestial bridals with a host of fair and penitent women. One day, a peculiar feeling came upon him, for which nothing, either in the circumstances or in his state of mind, could fairly account. The Lords Supper was being observed in Spring Street Church, and as one of the elders he was engaged in distributing the bread and wme. More than the usual crowd were present, for several young men and v/omen, newly brought in, were to take their first sacra- ment that day. As he moved about the church, lie became conscious of a singular swelling in his heart. His pulse beat quicker, his eyes opened wider. All through the morning he had been happy in his work, and blessed with a delicious sense of peace. Why was he now disturbed with so strange a joy? He longed to embrace the brethren; to EXPEKIEXCE OF TWO ELDERS. 75 throw himself into the sisters’ arms. He felt a strange love for the young girls who were kneeling at his feet, and taking from his fingers the bread and wine. This love, he knew, was like the love w^hich he felt for his heavenly Father. It sprang from the earth, but it knew no taint of sin. He felt that, in a mystical way, every one of these fair penitents was to him, in that moment, as a sister and a S230use. That day’s experience of the Lord’s Supper set the elder thinking on the love which is sym- bolised by bread and wine, and wondering whether a time would ever come Avhen these symbols would be replaced by another type. The second story is that of the Lev. John B. Foot. Foot, a young man of high promise, had been for some time a student of William’s College, Williamstowm, Massachusetts, when the fierce re- vival of 1832 Inoke out; and Dr. Griffin, a preacher of extraordinary force, who came to labour among the college pupils, liad set liis heart on fire. Foot was converted to a sense of his lost condition. Eight or ten of his companions answmred, like himself, to tlie preacher’s call ; they met for prayer in tlieir own rooms ; tliey 7G SPIRITUAL WIVES. held forth in public ; they quitted the college, without waiting to complete their course; they began to travel about the country, calling on the peo})le to flee from the wrath to come. Gifted with powers of speech. Foot became a shining light in the city street, and in the forest camp ; few of the young revival preachers having more to say, or knowing better how to fire the souls of shepherds and woodmen. On the wild skirts of Ohio, among the rude squatters in the backwood, he made for himself a name of note. Growing in grace as he grew in years, he be- came a convert to Fliram Sheldon’s doctrine of salvation from sin, and to the social theory which seems to have been connected in, every man’s mind with that doctrine of the final establish- ment of heaven on earth. The Fev. Charles Mead, his friend and fellow-preacher, went along with him in his course; rousing the rough squatters into fervour, and calling down the blessings of all good men iqion their work. Six years after this conversion to holiness, the two reverend gentlemen. Foot and Mead, being out in wliat was then the Far West, paid a visit to Foot’s married sister, a woman who was working with them in the spirit. Mead and this EXPEKIEXCE OF TWO ELDEKS. 77 lady soon discovered that they v»^ere spiritual pairs, mated to each other from the beginning of time ; a secret which they revealed to Foot and to the lady s husband ; both of whom fell on their knees and prayed for light in this new peril which had come upon their faith. The cup was very bitter, the rod w^as very sharp, the goad was very strong. But what is man that he should turn against the goads ? Heaven s will must be done on earth ; and the only question mooted in this pious household was, whether this thing whicli had been made knowm to them was the work of Heaven. After much and sore contention of tlie spirit, both Foot and the husband thought they saw their Avay. Deatli is the term of legal Aved- lock. In the resurrection there is neither marry- ing nor giving in marriage. And liad not the end of all legality arriA'ed ? Were not the liev. Charles Mead, the Avoman, and her husband, saints AAdio had entered on the heavenly life ? To them, Avere not the Avorld and its ndes as things of the past ? The reign of sin Avas over ; and AAuth tlie reign of sin had gone all contracts made in the name of life and deatli. What death could do for them Avas done; and eAmry contract AA^hichv.death could break AA^as already liroken and annulled. 78 SPIRITUAL WIVES. On this view of the matter, they agreed to let the woman and her spiritual lover have their way. But the squatters and teamsters living out West, not having been saved from sin and born to a new life, felt bound to resent this arrange- ment in their neighbour s house ; and when a cliild v/as born of this spiritual pairing, they seized their axes and firelocks, broke into the log shanty, collared the three male saints, stript them to the skin, smeared them with tar, rolled them up in feathers, and set them on a rail. This matter came before a court of law, in which Mead defended himself in person ; but the judge agreed with the mob that a great offence had been committed by the reverend gentleman against public morals. Mead was cast in damages, and sent to gaol. Foot held fast to his view that in this sad alfair he had done no more than his duty, since he felt sure that Mead, in living vdth his sister in all the freedom of bride and groom, was carrying into effect the holiest ordinance of God. Tliis was what he said to his religious friends. Of course, tlie transaction made some EXPERIENCE OF TWO ELDERS. 79 noise in the revival camps ; perhaps, in the end, it weakened Foot’s power as a preacher; but for a long time after Mead’s trial and imprison- ment, this reverend gentleman was well known as a leader in the conventicles of Massachusetts and New York. 80 CHAPTER X. Worden’s confession. Marqeis L. Worden, a staid and sober person, fifty-five years old, is a married man, and the father of a family. I made his acquaintance in New York State. He was a farmer of good standing, and of fair education for his class. He lived in the first burnt district ; and his reli- gious trials, which, up to a certain point in his life, were those of many thousands of his country- men (a fact to give them value in the eyes of all social students), are told in the following paper, Avliich he drew up for me at my request : Ncio York, Dec. 15 , 1866 . ‘‘ In undertaking to give you my recollections of Spiritual wifeliood, I must necessarily relate more or less of personal liistory and experience ; and at best I may not Ije able to tlirow much light on a WORDEN S CONFESSION. 81 subject wrapped, as I think this is, in the mystery of religious enthusiasm. '' It is common with religious sects, and espe- cially with individuals of the highest spiritual attainments, in times of fervent zeal, to think of God and Providence as arranging their future in re- ference to social companionship. They have come into the presence of God and the powers above, and therefore recognise a higher law over their impulses and passions, and offer their hearts to its guidance rather than to the law of human ordi- nances. Thus it can be seen how wives might be claimed under the prerogatives of the Spirit. ‘‘I was born in 1813, at Manlius, Onondaga Gounty, New York. It was about the time I was twenty-one (1834) that I was baptized by immer- sion, and taken into full communion with the Methodist Episcopal Church. In the last days of the same year, I became a convert to Methodist Perfectionism. So I ' consider this as a sort of pivotal period from which I look backward and forward in my history. To me the year 1834 was throughout a year of earnestness, devotion, and religious activity. lievivals prevailed in the neighbourhoods and region round about Manlius, and tlirougli the country in which tlie VOL. II. c; 82 SPIRITUAL ^Y1VES. New Measure Evangelists, sucli as Luther Meyrick, Horatio Foot, and James Boyle, led the way, and it was my pleasure to unite in zeal and effort with them, under the Union religious sentiments which vrere popular at the time. I did not know anything of Perfectionism until the fall of 1834, although the Sheldons and others in Delphi, hut fifteen miles distant, had been testifying to salvation from sin for a year or more. Martin P. Sweet and Jarvis Bider of De Buyter village, near Delphi, became Perfec- tionists under the Sheldons’ preaching, and tra- velled together as apostles, preaching from place to place, or, as they called it, bearing witness to salvation from sm. They went to Syracuse, to Owego, and finally came to Manlius’ Centre, where the Cook and Mabie families, who had been agitated by revivals during the summer, received them and were converted. By and by I came in contact with them, and received one or more of the first numbers of the Perfectionist, then recently published in New Haven. The perusal of these papers, together with the testimony of these persons, led me to desire, through new convictions and aspirations, an experience both deeper mid higher than I had attained, and it was joyfully Worden’s confession. 83 realised at about the close of the year. I had a cahxL trust in God and grateful sense of deliver- ance ; had no disorderly intentions ; and supposed I was still a Unionist or Methodist; but the people who were called by these names did not receive my testimony, and their coldness sent me to the genial warmth of Perfectionists, with whom I henceforth affiliated. I can conscientiously say that those early manifestations of New York piety were charac- terised by earnestness, zeal, and power ; and that the influence of individuals by their faith and daily life was convincing to their neighbours that they held a holier faith, and lived better lives, than common men. They believed in salvation from sin ; that ‘ whosoever is born of God doth not sin, and cannot sin because he is born of God,’ and has no disposition to sin ; that ‘ whosoever sinneth is of the devil.’ They believed that they were led by the Spirit. They rejoiced in deliverance from wliat they called Babylonish captivity, or the legality of tho? churches, and no doubt this sen- timent finally affected their feelings and practice in various ways, and especially was applied to domestic and social relations. Here we come to the beginning of the Spiritual-wife theory. 84 SPIRITUAL WIVES. “ There was in Delphi an early believer, Lncina Uinphreville by name, — a young woman of fair appearance, good ability, and of prepossessing manners, who seemed to set herself up as a sort of Ann Lee, the advocate of spiritual love, in opposi- tion to carnal love, Lncina rejected marriage. “ I came under this anti-marriage theory and influence, and have reason to believe it was common throughout my acquaintance. But during its prevalence, the idea of special companionship of the male with some particular female existed in a silent, undemonstrative way, and found expression occasionally. I remember the impression I was under, from what I heard in some quarters, that this lady champion of no-marriage and no-inter- course herself was at one time considered the better half in spiritual union with Jarvis Bider, because ' the man was not without the woman in the Lord.' This spiritual union too, so far as I recollect my impressions, was conceded to be a state of high attainment, for Lncina always quoted the text, ' They that are accounted worthy to obtain that world do not marry, but are as the angels of God.' So the relation was considered sacred, pure, and spiritual. Worden's confession. 85 In the spring of 1836, Maria Brown, of Brimfield notoriety, came to Manlius Centre. At that period some changes had come over these peculiar theories and relations of the brethren and sisters. Jarvis Bid er had become much attached to a married woman, a sister whom we all very much apjireciated and loved for her beauty of character and goodness of heart. At the same time. Miss Anti-Marriage (Lucina Umphre- ville) was appropriated by Charles Lovett in the same sense as Brother Bider had previously held her. Meanwhile the married sisters husband became disturbed and anxious, and in a fit of mad jealousy took his horsewhip, and applied it furiously to Brother Bider’s back, and sent him in haste out of doors. But afterwards, through compunction of conscience and other infiuences, this furious brother repented, and re- stored Brother Bider to his family and confidence, with confessions, regrets, and humiliations, and the course of love ran smooth again. But in the sequel there was some reason to believe that tlie relation l^ecame so fiir carnal as to lay just foundations for scandal. T do not know that the Spiritual-wife theory was organised amd put in operation l>y tliese or 8G SPIKITUAL WIVES. any other similar transactions before and after them, but that phraseology was used to some extent among us. My impression is that its origin might be traced to reports and scandals coming in from Palmyra, Wagnelo, N.Y., where Joe Smith, since about 1829, had been developing Mormonism. I notice in the History of the Mormons that mention is made of Smiths in- ducing several women to cohabit with him whom he called Spiritual Wives. The time is given as 1838, and it was not until 1842 that he received his revelation authorising polygamy. But I have the impression that there were in circulation stories about his Spiritual Wives long before that date. ‘‘Whether there was anything of account, m theory or practice, beyond such incidents as I have mentioned, to indicate the inauguration of Spiritual Wifehood in central New York, I cannot say ; but I judge that some theory of the kind did exist in fact in the minds and hearts of the revival body as a whole. My impression is that Erasmus Stone acted more or less on such ideas in his relations with Eliza Porter. And Hiram Sheldon had a time of seeing in Sophia A. Cooke wliat he fliiled to Worden’s confession. 87 appreciate in his own wife. There was quite a general expectation that the resurrection was soon coming to reorganise society, and provide personal companionship of male and female without regard to law or other marriage institutions. But as to carnal love, it was in many minds a pollution, not to be tolerated, but to be crucified with the carnal mind, which is not ^ subject to the law of God, nor indeed can be.’ “ Years passed on. The weakness of some was manifest in their being overcome by the passions which they had condemned, and declared cruci- fied and dead ; in others ljy the surrender to the marriage relation, and I liegan to wonder what the end would be. Finally, my own attachment concentrated on a young lady who stood, in heart, firmly on the theory of no marriage. Purity and community with the angels ^vas her motto. But I pushed in the direction of actual marriage. Formidable were the obstructions ; among others, I found that Brother Charles Lovett had in- timated that my chosen one was his affianced bride in the heavens. I waited yet awhile. But in tlie year 1839, on the 4th of March, I was married. '' IMarquis L. Worden.” 88 SPIRITUAL WIVES. All that is said in this confession by way of fact, known to the writer, is no doubt true. It is only when Worden comes to hearsay and fancy that he goes wrong. His impression that the theory of Spiritual Wives may have come from the Mormons of Palmyra, has no foundation to rest on. The story of Mary Cragin’s Spiritual trials, which gives us a deeper insight into the working of these morbid passions, may now be told. 89 CHAPTER XL STORY OF TWO LIVES. Mary Cragiy was one of the chief of many female brands who had been plucked from the burning fires during the Great Revival. The story of her life is here told mainly in the words of her husband George. In its broad features, this story of two lives is that of an idolater and his idol ; of a singularly warm and steadfast human passion, in conflict with an equally warm and steadfast spuitual passion. The idolater was George Cragin ; the idol was his wife Mary. From every one who knew her, I hear that in her younger days Mary Avas extremely beau- tiful ; but her rare beauty of face and figure seems to have been counted as the least among lier many attractions. Slie had the soft eye which seeks, and the ready smile Avliicli wins, the l)eholders heart. Slue was a good musician, a ready talker, a delightful nurse. Every man 90 SPIRITUAL WIVES. who came near her fell beneath her sway. Without seeming effort on her side, she became the soul of every society mto which she entered ; and from her native force of brain and will she could not help becoming a leader of men and women in both the family and the church. Her story is worth telling at some length. George Cragin, her husband by the law, was born in 1808, at Douglas, a village some fifty miles from Boston. He was of Scottish descent ; but his foregoers had been settled in Massachusetts since the days of the Mayflower. His father and mother, Puritans of the hardest type, had brought up their son in the belief that to drink wine, to smoke pipes, to dance, to drive a sleigh, to read novels, to see plays, to miss divine service, and go to a revival church, were each and all deadly sins. Cragin the elder was a dark, stern, silent man ; staid in manner, prompt in counsel, active in business ; who, as he seemed to be doing well in the v/orld, was allowed to take a high part in the local politics, and to represent the city of Douglas in the legislature of his state. He was poor in health ; his business adventures failed ; and his family was beggared at one blow. Father and son left Douglas ; and at STORY or TWO LIVES. 91 nineteen years of age George Cragin found himself thrown upon the world for bread. At this age, George was hardly more than a child. Twice he had made himself tipsy with tobacco, and once with lemon-punch. Twice he had fallen in love ; once when he was ten years old, with a lady of the same age, but of un- known name ; once again, when he was fifteen, with a poor Methodist girl, named Ptebecca, whom his father would not suffer him to court. This second love affair had brought much trouble on his parents; who, being members of the Congre- gational church, held Methodist girls, especially Methodist girls who were poor, in high contempt. This love, though hot in the lad of fifteen, could hardly live in a parent s ire. George gave way, and Pebecca went to the well. George was now sent to school, where a female pupil is said to have died for love of hun. Then he was placed behind a counter in Boston, from which point of disadvantage he first saw something of fallen wmmen ; afterwards, in the way of busi- ness, he got to New York, where he was converted by a revival preacher, the Pev. Charles G. Finney, a great light among the Free Church and New Measure people. In New York he fell into mild 92 SPIRITUAL WIVES. flirtations with Sarah Steele, a co-diseiple in the Lord. But this New York Sarah, though she took his arm on her way to meeting, and seemed in her quiet mood to enjoy his talk, would not suffer the young man from Massachusetts to kiss her lips. Once, when he threw his arm about her neck and tried it on, she flashed out upon him with a Why, George ! ” that went into his flesh like a knife. Sarah was proud to have the young Puritan for an escort when she went to hear the Pev. Charles G. Finney denounce the world and the devil ; hut her heart was dead to such warm love as glowed in George’s heart, and on his offer of a soft salute, her quick reproof of his folly sent him whirling off into infinite space ; from which, let the lady do what she liked, he could never find his way hack. After this rebuff from Sarah, he fell more eagerly than ever into a course of stern, unbating exercise of the spirit. With a clerk of like mind, in the same trading house, he agreed upon a plan for prayer. These lads met in the office, of which they kept the keys, at five o’clock every morning ; they prayed together until six, when they walked out to their chapel ; there they prayed until seven ; after which they went back to the counting-house STORY OF TWO LIVES. 93 and began the business of tlie world. In their long walks they repeated snatches of psalms and hymns. In their moments of leisure they lisped a form of prayer. After work was done in the store, they returned to chapel for service, and after service in the chapel they retired to their room for private devotion. Every hour of Sunday was absorbed by church and school. On that day they held Bible classes for young men and young women, most of all for young women ; many of whom they VTOught upon, by word or tone, to confess their sins. It was in this strict school of duty and observance that George Cragin encountered the young lady who was to become his wife. High among the old families of Puritan de- scent who had found a home in Maine, were the Johnsons and Gorhams of Portland. Like all the best families in New England, these Johnsons and Gorhams were engaged in farming and trad- ing ; but they ranked with the gentry ; they put their girls into good schools ; they sent their boys to college ; and they held their heads rather high among the intellectual classes. Daniel, one of the Johnson young men, had proposed to Mary, one of the Gorham ladies ; he had been accepted as 94 SPIRITUAL WIVES. a suitor ; and, after liis equal and liappy marriage, he had become the father of two children, a boy and a girl. This pair of Puritans, Daniel and Mary Johnson of Portland, were Presbyterians of the strictest rite ; members of the Pev. Edward Pay so ns church ; and their infant children, called by their parents' names, Daniel and Mary, were baptized into the new life by that eminent divine. In due time, Daniel E. Johnson, the boy, went to Yale College, where he took high honours, studied theology, and beca,me an ornament of the Presby- terian Church. Mary, the girl, was born in 1810 ; and her course of life was to run on a wholly different line. From an early age she showed unusual signs of quickness and sympathy. Yery pretty, very bright, very amiable, everybody liked her and everybody petted her. To her father and her brother, she was a sort of idol ; so that, even when she was yet a little child, they never tired of reading with her and working for her. Placed in a good school when she v/as five years old; kept at close drill until she was fifteen ; helped at home by a clever father ; spurred along by the correspondence of an advancing brother ; wliere is the marvel that ]\Iary’s teachers should STORY OF TWO LIVES. 95 have at last declared that they could teach her no more ; and that the time had come when she might be entrusted to teach in turn? Johnson, her father, who was engaged in busi- ness as a bookseller and publisher, removed his house from Portland to New York, in the hojDe of doing better in the Empire State than he had done in ]\Iaine. Shortly after his arrival with his wife and daughter m the great city, a movement, which had been commenced by Mrs. Betlmne and other ladies, for establishing infant-schools for the benefit of the poor, took active form in New York. A committee was formed, on which were Dr. Hawks, Dr. Bethune, and many other men of name and note. They wanted female teachers. One school was to be opened by them near St. Thomas’ Church, to be placed under the care of its pastor, the famous orator and writer, Francis Lister Hawks, Doctor of Divinity ; and Mary Johnson, whose grace a ad tact were Imown to many ladies and clergymen on the new com- mittee, was asked to undertake the charge ; which she did at once, from a high sense of duty ; though this charge of a hundred and fifty children was sure to be a heavy burthen to a girl not yet beyond her teens. 9G SPIRITUAL WIVES. Piooms were now hired on the ground-floor of Union Church, in Princes Street ; notices were sent into the houses and cabms rdl about ; and when the doors of her school were thrown open, Mary found her benches flooded with refuse from the quays and lanes. The little thiiifxs who came to her were dirty and in rags ; they hardly knew their own names ; many of them had no homes, and could not tell where their mothers lived. All the small miseries of a great city seemed to he poured into the schoolroom under Union Church through these open doors. But Mary had her heart in the toil. She put these tiny wretches into rows and classes — the younger chits together, the older girls by themselves, and taught them to march in step, and to sing in time. She induced them to wash their faces mid mend their clothes. She read prayers for them, and explained the Bible to them. In a few months these imps and elfs of the river-side were changed into the likeness of human beings. Some fell hack, no doubt ; the tides of the world l^eing far too strong for an infant-school to stem ; ])ut the work of cleansing, shaping, and restoring still went forward under Mary s care ; the little ones coming to her when they could, and staying as long as tlie liouse-keeper would let them stay. STORY OF TWO LIVES. 97 Many a poor mother, as she tramped through the streets, was only too glad to find a place in which for six or seven hours she could leave her homeless child. The Rev. Francis Hawks and the com- mittee were coming to feel very happy in their success, when a simple incident occurred, which was to carry away their teacher into another sphere. VOL. II. H 98 CHAPTEE XII PIOUS COURTSHIP. Church services are over/’ says George Cragin, narrating the events which brought him into his first companionship with Mary Johnson, ‘'the congregation slowly disperse, some going one way and some another. All, save a few young men, have left the sanctuary for their homes. The latter hold a prayer-meeting for a short time, and then they too separate and go here and there. It was one of Nature’s heavenly days, that Sunday in June ; the sky clear as crystal, and the air sweet and balmy as the breath of infancy, when I stood in front of the church saymg to myself, ‘ Shall I return to my home down town ? ’ I did not always return to my boarding- house till after the evening meeting. My usual route was down Broadway, but something put the suggestion into my mind to return liome througli the Bowery. And why that way ? PIOUS COURTSHIP. 99 It is a good half-mile farther. Never mind that ; obey orders and march. So down the Bowery I started. I was by no means partial to that great thoroughfare of butchers’ and Bowery boys ; too many roughs and rowdies promenaded its side- walks on Sundays to suit my taste. Inwardly, however, I felt at peace with all mankind just then, and was humming to myself as I walked straight a-head, passing the gay and the thoughtless, — ‘ Jesus, I Thy cross have taken, All to leave and follow Thee.’ When, having nearly reached the Bowery Theatre, I was suddenly surprised and brought to a stand- still, by being confronted, not by rowdies walking three abreast, with 'pants turned up at the bottom showing the white lining, and each with a cigar in the cavity of liis figure-head, but by a beauti- ful, smiling face (who ever saw a smiling face that was not beautiful ?), the owner of which was^ a Miss Mary E. Johnson, the infant-school teacher of our church. We had never spoken to each other before, to my recollection, although members of the same religious body. Perhaps there had never been a necessity for it, but there was one now. Miss Johnson was not alone; had she been alone 100 SPIRITUAL WIVES. we should have simply nodded recognition and passed on. She held hy the hand a little girl, not more than four years of age, who had been brought by some one into her infant Sunday-school class, at the close of which the little innocent remained uncalled for. How many children are left in one way or another, and remain uncalled for? So, Miss Johnson, whose interest in and care for children under her charge was already proverbial in that section of the city, undertook the task of finding the little ones home, or (since many of the very poor do not have homes, but only stopping- places) her owners, with no other guide than the child herself, who had taken her teacher down to the Bowery Theatre, intimating that she lived in that direction. But after fruitless wandering, for nearly an hour. Miss Johnson, becoming a little alarmed, and not knowing what to do with the ' uncaUed- for’ upon her hands, was returning up the Bowery when we met. Her anxiety about the child was so great that, conquering her bashfulness and sense of female propriety, that would have deterred her from speaking to a young man in the streets, she followed the stronger instinct of her heart by stopping and stating to me the facts of the case. My benevolence, acting in concert with my admi- PIOUS COURTSHIP. 101 ration for female loveliness, needed no spur to make me a volunteer at once for the service required, being glad enough of the privilege of joining so attractive an expedition in search of the whereabouts .of the child’s parents. After a brief consultation we decided to return to the vicinity of the church, for the further prosecution of the search ; and if no owners for the lost pro- perty appeared, then consult the elders for further advice. So, with the little one between us, we moved forward for our destination. “ It was a pleasant walk that — I remember it well. I had heard much about Miss Johnson, as being a young woman of good mind, well educated, and a model of the rules of city politeness, etiquette, etc. I thought myself, therefore, highly favoured by Providence in being thus incidentally throv/n into her company ; for the conviction con- tinued to cling to me that I was still a rustic, and needed much discipline to free me from clownish habits. But little did I imagine at that time, that I had providentially met the woman with whom in future I v/as to take many walks and rides, and have many sittings together, both in sorrow and in joy, in adversity and in prosperity. On arriving at the door of the school-room in 102 SPIKITUAL WIVES. the basement of the church, we found the mother of the little one waiting patiently, and quite un- concernedly, for the child to turn up. ^ Were you not alarmed for the safety of your little girl V said Miss Johnson to the mother. “ ‘Lord bless ye, ma’am ! how could I be troubled when my young ones be better off with you. Miss J ohnson, than they be at home ? I wish you had some of them all the time. But I suppose you will have enough of your own. Miss, one of these days.’ This last allusion deepened the colour, already cherry-red, on the cheeks of the young teacher. “ Being relieved of the little responsibility on her hands. Miss Johnson had a greater one now to dispose of, which she had assumed by inviting an ally to assist in the search. Her parents residing nearly opposite the church, she could do no less than invite me in to tea.” George found that he was now falling into love, in some sort against his will ; since he was conscious, to use his own words, that the marriage spirit was a strong antagonist of the revival spirit ; and also, perhaps, because, in a dim way, he was conscious of the existence of another young girl called Sarah Steele. Sarah was still a very dear friend ; now PIOUS COUKTSHIP. 103 and then he went to see her ; but as he told himself that he had never opened with her a matrimonial account (a baffled attempt at kissing, I suppose, may count for nothing) he owed her no apologies. With Mary he was soon at fever heat. Wlien I bid our fair friend good evening,” on the second time of speaking with her, he says, “a queer sen- sation passed over me, quite different from any former experience. It seemed as though I had parted with a large share of myself or life. Not that it was lost in any unpleasant sense, for I felt very happy after saying that good evening.” Mary was kind to him, though in all her talk with him her chief concern appeared to be for the salvation of his soul. Her own affairs were not going on well. Cholera had compelled her to close the school ; things had gone wrong with her father, who had lost his business and taken to cock-tails and rum-punch ; a fierce revival had sprung up, and her lover had quitted the old connexion in which she lived to assist in building up a Free Church. Heavy clouds, therefore, lay upon her life. Not that she was hopeless ; her beauty and her gracious talent brought to her side a host of friends. One young man of high 104 SPIRITUAL WIVES. family and promising fortunes offered her his hand ; but thinking him, with all his bravery and distinction, to be a man of worldly spirit, she put the temptation of raising herself and all her family from her heart. Perhaps she was in love with George. Perhaps she had scant belief in the power of wealth to make women happy. Anyhow, she had a hue sense of duty, which absolutely forbade her to accept advantages offered to her under the stress of what might prove to be, on the part of this wealthy lover, a passing whim. When George in turn proposed to her, she re- fused his love under a solemn vf eight of care. Was she fit for the married life ? Was not her father a man who drank ? Was not she in some sort a child of shame ? Could she consent to involve a man whom she loved in her ov/n disgrace ? o In these w'ords she put the case before her lover : You may remember that some time ago you drew me out in a conversation about marriage, in which I remarked that I had made up my mind not to marry, even if an unexceptionable life- partnership were proffered to me. You probably regarded it at the time as a girlish expression that meant exactly the opposite, if any meaning whatever PIOUS COURTSHIP. 105 was attaclied to it. But you will tliink difierently now, when you understand the ground upon which I ventured that declaration. It may not have escaped your notice altogether, when you have been at our house, that my father s convei'sation at times has been quite ambiguous and disconnected, — not to say meaningless and silly ; making it mani- fest that he was under the influence of intoxicating drinks. The confession, therefore, that I have long desired to make to you is, that my father is an intemperpote man, and has been so for a number of years. The grief that this habit of his has caused my dear mother, brother, and myself, is known only to Him who " was a Man of sorrows, and acquainted with grief.’ It was through this habit, and the associations to which it leads, that he lost a lucrative business. For some good and wise purpose this trial has been put upon me in my youth, and I am learning to submit to it without murmuring ; believing that all things work together for good to ' them who love God.’ If it were poverty alone against which we are called upon to struggle, I should by no means regard it as a disgrace, but only an inconvenience to be avoided. But intemperance is a vice, if not a crime, because it implies a lack of self-control and 106 SPIRITUAL WIVES. manly courage in resisting temptation to idleness and slavish appetites. “ Now will you believe me when I say to you, that I have too much regard for you to consent to disgrCvCe your fathers family by accepting your offer of marriage ? I hardly need say that it has cost me many mental struggles to take this step. But I could not satisfy my sense of right without making the sacrifice.^’ That note from Mary Johnson fixed her fate for life. Up to this point George had thought of her only as a pretty girl, soft of voice, who made every- body love her. Now she was a heroine ; a young woman capable of the highest form of sacrifice. Give her up ! What had he to do with pride ? His family, though of the same class, was not so good as hers ; for on her mother s side, at least, she had come from the very best blood in Maine. The Cragms could not pretend to rank with the Gorhams. He therefore pressed his suit upon her. Mary paused ; but her brother, the Bev. Daniel E. Johnson, joined in supporting George’s prayer; and during a summer lioliday, the w^edding of these young hearts took place ; the Bev. Daniel Johnson, now acting as the true head of his family, giving away the bride. 107 CHAPTER XIII. MARRIED LIFE. The tricks which Cragin found in vogue among the men of Wall Street sickened him with trade ; his Puritan blood, his natural taste, and his religious zeal, conspiring to make him loathe the ways which lead to success either on the quay or in the bank. Other work appeared to call him. The vice on the river side, the misery at Five Points — the thieves’ slums near the Battery, the harlots’ dens in Green Street — spoke to his heart. Thanks to the Rev. Charles G. Finney, and some other revival preachers, efforts were then being made to deal, on a new plan, and in a religious spirit, with the dangerous classes of New York ; and this strife with ignorance and misery was the kind of work for which nature and education had prepared both Cragin and his wife. They joined in it heart and soul ; becoming teachers among the poor, visitors among the cast-away, dis- 108 SPIRITUAL WIVES. tributors of tracts, of clothes, of alms to the lowest classes in one of the most abandoned cities of this earth. Five or six years were spent by Cragin as the agent, lecturer, and publisher, first of the Maternal Association, then of the Female Benevolent Society, and next of the Female Moral Beform Society. To the last of these societies George was the male agent, w-orkhig, however, under a committee of ladies. Pass we lightly over the early years of their married and religious life ; smce those years — though full of matter to the man and woman — were but the stages through which Mary was to travel on her w^ay from legal bondage, as they called it, to a state of freedom from sin and spiritual marriage to another man. During these years they lived in the revival world, among men and women who had embraced the wildest doctrines of the New Measure and the Free Church. They were always on the watch for new lights, for personal intimations, for the coming of they knew not what. They loved each other very much ; and on George s side the passion had passed, at a very early stage of wedlock, into idolatry. Now and then a fear came on them that this isolating and exclusive love was wrong; MARRIED LIFE. 109 since they could not help feeling that it took them from the Church ; and they began to fear lest it should end in withdrawing their hearts from God. On both sides there was an earnest striving after a nobler life. Every storm of revival energy which passed through the land in which they dwelt, caught them up in its whirl, tossed them to and fro on its angry waves, and left them stranded among a thousand broken hulls and spars. George Cragin says : “The spring of 183.9 found us occupying the half of a dwelling in Jane Street, New York, a tenement amply sufficient for our small family. Mrs. Ci^agin^s mind was stiU much exercised on the subject of perfect holiness, or salvation from sin. Being relieved from the cares and per- plexities of a large family, she had leisure for reflection and self-examination. Through the agency of Mrs. Black, Mrs. Cragin formed the ac- quaintance of several persons- called ‘ Perfec- tionists,’ who claimed to have come into possession of the priceless boon of freedom from sin and condemnation. These individuals received what knowledge they possessed on the subject from Abram C. Smith and John B. Lyvere, persons no SPIRITUAL WIVES. with whom John H. Noyes was associated for a short time in the year 1837. My ovm mind was ill at ease during this period. I can hardly describe the soul-tidal fluctuations to which I was subject. Although a nominal member of the Tabernacle Church, I seldom attended the meet- ing, excusing myself from duty-doing on account of the distance from my residence. I was neither in the church nor out of it — still clmgmg to the shadow, vainly wishing it might turn into a substance. At this juncture in my experience, attempts were made to get me back to the Third Free Cliurch, where I expended so much of my early zeal durmg the revival period. The pastor, with whom I was well acquainted, employed a little flattery upon my egotism to gain my con- sent, saying that they wanted me to fill the vacancy of an eldership, &c. I was sore tempted to yield to their entreaties, but some unseen power kept me from the snare of official position. And, moreover, what was I to gain by turning again to the beggarly elements of dead works ? Orders had been given me to advance ; but I was slow in comprehending them. Formerly, I had looked up to ministers for guidance and instruc- tion ; I could look in that direction no longer. MARRIED LIFE. Ill My intimacy with some of them disclosed the fact that they were, as a body, powerless and penniless in the riches of the wisdom and grace of God. The blind could not lead the blind. Sinners preaching to sinners was a mockery that my whole nature loathed. At times, I was greatly dissatisfied with myself ; in a word, was sick — soul-sick. But the disease that was upon me — a criminal unbelief — was an unknown one to my- self and to the churches. Equally ignorant were we of the remedy — faith.” Mary was the first to feel her way out of these troubles. The more immediate agency of her new conversion was a paper written by Father Noyes on the power of faith, — a paper which she read and pondered until light flowed in upon her soul. It came,” she said, with the authority of the word of God to her inner life. Step by step it led her on, with that clear, logical conviction that characterises mathematical demon- stration, for ever settling pomts beyond all doubt- ful disputation and discussion. The spirit of that paper brought her face to face with the j^ractical questions of believing, submission and confession, not at some future time, at a more convenient 112 SPIRITUAL ^YIVES. season, but now — present tense, imperative mood.” Her husband then proceeds with the story of her inner life : — • “For several weeks she spent much time in prayer, saying but little to myself or any one, for her feelings were too deep and intense for ex- pression, except to Him Avho hears • the earnest, secret prayer of the honest-hearted seeker after truth. Mrs. Cragin had one weakness of character that greatly distressed her — a quick temper. At times, when the tempter would suddenly spring that snare upon her she would be overwhelmed with condemnation, which for the time being would cause her to despair of salvation. So the question would be thrust at her again and again, when she was on the point of confessing Christ in her a Saviour from all sin, ‘You may be saved from other faults, but not from your pas- sionate anger when suddenly provoked.' And again, that unbelieving demon would insinuate to her, that if after making the confession that Christ had saved her from all sin, she should be overcome by her old enemy, all would be lost, and that Christ s power was insufficient to cast out a devil so sul:)tle as the one with which she liad in vain contended for so many years. Finally, MARRIED LIFE. 113 the controversy that had been going on vdthin was narrowed down to this single point, ‘ Is Christ within me ? ^ I will quote a paragraph from the article so instinct with life to her soul : ‘ If the inquirer declares himself willing to part with his idols, and yet cannot believe, we must search through his spirit again for the reason of his unbelief Perhaps he is saying in his heart, ^ I would believe if I could feel that Christ is in me, and I am saved ; ^ in other words, ‘ I will be- lieve the testimony of my own feelings, but not the word of God.' This is wrong. A right spirit says, ' Let God be true, and every man a liar. God says He has given me His Son and eternal life ; my feelings contradict His record ; my feel- ings are the liars, God is true ; I know and will testify that Christ is in me a whole Saviour, be- cause God declares it, whether my feelings accord with the testimony or not.' If you wish for peace and salvation by the witness of the Spirit heforc you believe, you wish for the fruit before there is any root. Pighteousness, peace, and joy in the Holy Ghost, are the consequences of faith ; the word of God, and that only, is its foundation.' “ Mrs. Cragin," says her husband, “ had gone through the conflict. ..." VOL. II. I 114 CHAPTEE XIY. IN THE WORLD. The doctrine of a life without sin was made to rest on a belief that through the power of faith a man may be able to cast out from his nature the spirit of self The selfish spirit was one with the evil spirit. All true virtue began with renuncia- tion. To give up self Avas to give up sin, and to live for God alone was the highest act of grace. Follow me,” had been a call to the elect for ever. Leave all, — leave every one, be it house and land, be it flocks and herds, be it even Avife and child ; cast all these things behind thee, if thou wouldst save thy soul alive ! Such were the words ad- dressed to a believer s heart. All things near and dear must be laid on the altar of sacrifice ; rank, riches, pride, ambition, peace, and love. If a man Avould be freed from sin, his faith in God must be perfect ; his abandonment of self complete. God must become to him all in all IN THE WORLD. 115 This act of renouncing self in the heart is the conflict to which George refers. Mary had always been less worldly in her ways than her husband was — more trustful and confiding, more like a saint and a child, as good women are apt to be, especially when their thoughts have taken a religious turn. She was now ready for the sacrifice, eager to spend and be spent. “ Mrs. Cragin had gone through the conflict,'' says the idol- worshipper, “ and a severe one it was, of giving up husband, child, mother, and brother, the most cherished of her household gods. She had counted the cost, moreover, of being cast out of society, if not rejected and disowned by relatives, and turned into the street by her hus- band ; so great was the odium cast upon the so-called heresy of Perfectionism. With the re- solution and heroic purpose of the noble Esther, of Bible history, to take the step before her, say- ing, ' If I perish, I perish,' she dared all conse- quences and made the confession that Christ was in her a present and everlasting Saviour from sin. I well remember the day, the hour, and the place, in which she tremblingly obeyed the inspi- redion of her heart in confessing an ind-welling Christ. I had returned home from my place of 116 SPIRITUAL WIVES. business at tlie usual hour, five o’clock in the afternoon. We were in our basement dining- room alone. After a pause of silence, she said, ‘ I confess Christ in me a Saviour from all sin : I shall never sin agam.’ I believe that confession was heard and recorded in heaven, causing angels to rejoice over tlie victory thus gained — for they know the value of souls.” George followed his wife into this non -selfish church, as he would have followed her into any other; for his soul was her soul, his mind her mind ; and he seems to have had, at that date, no wish, no hope, beyond doing her will and living in her love. From the day of their wedding, his passion for his lovely wife had been burning into whiter heat. About this time his love for her had increased to the point of fanaticism — to that of idolatry, when she bore him his first-born child. What she did, he must do ; whither she went, he must go ; her country must be his country, and her God his God. Mary was his law ; he had not yet come to see, only to fear, that this super- stition of the heart was an evil spirit, to be driven out of his soul at any and every cost before he coidd be reconciled in soul to heaven. He was to learn it all in time ; but the out- IN THE WORLD. 117 ward trouble came upon him sooner than the inward. Scouts and spies, who seem to abound in churches however holy, carried the news of George s conversion to the doctrine of a life on earth untouched by selfishness, unstained by sin, to several of the reforming ladies of his com- mittee — members of the Female Reform Society — who forthwith called a meeting of the board to condemn him. Mary wept for joy at this sound of a coming storm. She had prepai^ed her soul for persecution. She wished to make some visible sacrifice for the truth. All that she had yet yielded up to God was a form — a dream — an allegory — a phrase. It was only in terms that she could be said to have given up father and mother, husband and child. But the angry matrons of the Reform Society were about to bring her sacrifices home. Their questions were rough, and to the point. What right had a man in a free country to change his mind ? What could induce a moral reformer to begin meddling with religious truth ? Where was the need for one, whose duty lay among thieves and fallen vv^omen, to trouble himself about salvation from sin ? In an angry mood these ladies came into the board- room. George was told to stand up before them. 118 SPIRITUAL WIVES. while thirty pau* of bright eyes scanned his figure from head to foot, as though they had expected to see hoofs, and horns, and tail to match. Yvdiat had he to say ui explanation and defence ? Not much. He was a free man. He lived in a free state. He thought he was acting in his right. He knew that he was a better man for the change which had come upon his spirit. Hoot! said the Editress of a journal published by the Female Reformers, here is the Battle Axe letter, — an infamous letter, an infernal let- ter : this letter is from the pen of Noyes. Could a godly man write such a thing as that ? George did not know. The Battle Axe letter, he had heard, referred to what might be done by holy men and woman at some future time, — perhaps on this planet, perhaps in the higher spheres. He had nothing to say about it, since he did not understand it ; and his case stood solely on the paper called the Power of Faith. He was dismissed from office, and Mary wept upon his neck for joy. Turned out into the world, despised, con- demned of men, the pair put on, as it were, the raiment of bride and groom. Mary wrote to her new teacher. Father Noyes : IN THE WORLD. 119 “ While I am writing to you I am weeping for joy. My dear husband one week since en- tered the kingdom. Wlien I tell you that he has been the publishing agent of the Advocate of Moral Reform, and had been born but three days when they cast him out, you will rejoice with me. Ah, Brother Noyes, how have the mighty fallen ! In him you will find a most rigidly upright character, — Grahamism, and Oberlin per- fection all in ruins. How he clung to Oberlin, as with a death-grasp ! How confident was he that none were saved from sin but mere Gra- hamites ! How disgusted with the conduct of Perfectionists ! The Lord has pulled down strong towers. Bless the Lord I — on the first of Decem- ber he will be without money and without busi- ness. How this rejoices me !” Such was the spirit in wlrich Mary Cragin took the cross of persecution on herself The last words of her letter were hardly true. George had been a prudent saver of his means, and, without telling his wife about Iiis thrift, he had put up more than a hundred dollars in the bank. If they were poor, they were not penni- less. We shall stand by,” said Mary, strong in her faith, “ and let the Lord provide.” 120 SPIRITUAL WIVES. The two leading men of their new way of thinking in the State of New York were the Rev. Abram C. Smith and the Rev. John B. Lyvere. Smith lived at Rondout Creek, on the North river, about two miles from Kingston, seventy- five miles from New York. Lyvere had a house in the city. With both these Saints the Cragins made acquaintance, and from both they received advice and help. ‘‘We looked up to these persons,” says George, “ as our teachers and guides, re- garding ourselves as mere babes in Christ, to be cared for and fed by others with the milk of the word of life.” To Abram C. Smith, a bold, strong man, of large experience and resolute will, they became attached by the closest ties of friendship and brotherhood. Mary was so pretty, so clever, so engaging, that her house in Jane Street soon became a gathering place for the Saints of New York, who dropped in for counsel, for reproof, perhaps also for gossip. But the best of us are hardly better than the angels. George soon found that some of those Saints who had come to pray remained to flirt. At least, he thought so, and the mere suspicion made him wretched. “ I have to confess,” he writes, in his simple IN THE WORLD. 121 story, that my wife had become a veiy popular member of our fraternity, receiving rather more at- tention from some of the brotherhood than suited my taste. One case in particular, with which I was occasionally disturbed, was that of a brother whose social antecedents presented any tiling but a clean record, although he had been a member of the Methodist Church for many years. That at wliich I took offence most frequently was his use of coarse language. Not possesing the faculty ' of concealing my feelings, I became rather an unpopular member of our circle. Placed thus between two fires, legality on the one hand and hcentiousness on the other, my position led me into severe conflicts with the powers of darkness, and was anything but an enviable one. Many and many a time, as I ivalked the streets of the city, did I repeat to myself the verse, — ‘ The soul that on Jesus hath leaned for repose, I will not, I can not, desert to Ilis foes.’ “ I gained many a victory in spirit, devoutly hoping that each conflict v/ould be the last en- counter with the enemy of my peace.” Of course, in George’s state of mind at that time, it was impossible for him to obtain, and almost 122 SPIEITUAL WIVES. irrational for liim to desire, a perfect repose of mind. As lie says, in looking back from the heights which he subsequently gained : Those desires for peace before the devil was cast out of my whole nature were, of course, childish and egotistical. But we had entered a new school, and accepted such teachers as offered themselves to us. I needed help.’’ That help which he needed for casting out the selfish spirit from his heart, and curing him- self of his old idolatry of his pretty wife, was near at hand, in the person of the Bev. Abram C. Smith. 123 CHAPTEH XV. ABRAM C. SMITH. “ The man to whom we looked for help, and in whom we had the most confidence,’' says Cragin, was Abram C. Smith.” The Rev. Abram C. Smith, the man by whom they were to be purged of the selfish spirit, and made fit for life in a higher sphere— who was to be- come George’s Spiritual guide and Mary’s Spiritual husband — was of a type, a class, an order, not peculiar perhaps to the American soil, yet nowhere to be found so strongly and sharply marked as in New England and New York. To begin with his list of merits^ he had the true kind of name for a teacher, a name of three parts : the first part, a per- sonal name, Abram ; the third part, a family name, Smith ; and lying between these parts, an emphatic letter, C. on which the voice was to rest in speak- ing, and which was never to be written out in full. Nearly aU the marked men among the Saints 124 SPIRITUAL YvUVES. have this sign : as John B. Foot, Abram C. Smith, John B. Lyvere, John II. Noyes. But Abram C. had something about him far more potent than a name. He prided himself on being a zealot among the zealous, a free man among the free. He had all the virtues, and many of the vices, of the American frontier men. Born with an iron frame and a burning pulse, he was noted, even as a lad, for his hard^ ways of life and for his earnest speech. Very few youngsters equalled him in the power of getting through hard work on hard fare. In felling timber, m slitting rails, in trenching fields, in digging wells, in raising shanties, very few workmen could compete with Abram C. Like nearly all Yankee lads, he was a man while yet a boy ; free of the world, the flesh, and the devil in his teens ; loud, pinched, eager, resolute, talkative. From his cradle he had been religious, after his kind. In youth he had received a peculiar call ; when he had joined a church of New York Methodists, in whose body he began his ministerial career. To use Cragin’s words, he possessed some excellent traits of character ; he was naturally very affec- tionate, kind-hearted, and self-sacrificing ; he possessed a good intellect ; and had he been well ABRAM C. SMITH. 125 educated, and learned the spirit of obedience in his youth, he would have adorned either the pulpit or the bar.” But he had scarcely been at school, and he had never learned obedience in his youth. All that a lad can learn in the street, in the field, and in a common school, he knew. He was great in traffic ; had a keen eye to business ; he knew the Bible by rote ; and he seldom failed in getting a slice of every cut loaf for himself. Among the new friends to whom his conver- sion made him known, the Bev. Abram C. found many who liked his keen speech, his firm will, his zeal for the salvation of souls. Cold, hard, en- during — sharp of tongue, prompt in wit, hot for the fray — he breathed the very spirit of revival fury. From the moment that his bishop granted him a license to preach, he became a Yankee Saint. ^ He went great lengths,” says Cragin, “ in fasting, in praying, in simplicity of dress, in. frugality and plainness of food, and he carried his notion of duty- doing to the topmost round of the legal ladder.” Like most of his countrymen, he married young ; but his first love died. Some of his leaders thought he should take a second wife ; and by their persuasion, even more than from his own inclining, he proposed to a young Methodist 126 SPIRITUAL WIVES. woman, who, besides being tall, pretty, and accom- plished, had a peculiar and precious religious gift. I suppose the girl had fits. She described herself as recei\dng a sort of angels’ visits, which disturbed her mind, and reft her limbs of their natural strength. After one of these visits, her friends would find her on the floor writhing and prostrate. Abram heard of these troubles of the young lady — proofs of her exceeding favour with the higher powers — and being anxious to stand well mth the higher pov/ers himself, he proposed to their favourite, and was happy in his suit. Three children had been born on his hearth, by his first wife ; his second wife brought him an infant ; but the mother who bore it, m spite of lier accomplish- ments and her beauty, brought her husband no peace. In the meetings of her church, she was all smiles and tears ; her heart open to all, her voice soft to all ; but in the privacy of her own house, she showed another and darker side of her nature. One who lived in the same log-house v/ith her some time, described her as a devil’s puzzle. She was good and kind, but she had no sense of truth. She could feel for another’s pain, but she could see no difference between right and wrong. When Abram C. got vexed with her, as he often did, ABRAM C. SMITH. 127 he would call her a solid lie.’' Then, he would curse in his heart, and even in the hearing of his friends, those busyhodies in the Methodist Church who had driven him, by their false praises, into mar- rying a wretch who had nothing to recommend her but a stately figure, and a pair of very bright eyes. Such were the two Saints at Pmiidout Creek, who Avere tempting George and ]\iary Cragin to share their home. Mr. Smith’s claims to a superior experience, and to a high position in the New Jerusalem Church, now being organised on earth, were by no means small. Had he not sounded the depths of Methodism ? And Wesleyan Perfectionism too, — had he not freely imbibed until it had ceased to afford him nourishment of any kind ? ” The winter of 1840 Avas passing away and spring coming round. The time for Avhidi the Cragins had rented the tenement in Jane Street would soon expire. The question, therefore, Avhere had the Lord prepared a place for them? came up for decision. Mary did not seem to care. She Avanted to bear her cross, and if it were lieaA^ enough her heart AAnuld be content. George had nursed from his youth upwards a more Avorldly spuit ; 128 SPIRITUAL WIVES. and he preferred to see some way in which he coidd earn his daily bread. Love made a good deal for him ; but, in his view, love itself would be safer for a large supply of hominy and squash. The question, therefore, of what the Lord was going to provide in the way of food and lodgings, came before his mind with some peremptory sharpness. I had no disposition to live in idleness ; I was born a worker, so that little credit was due to me for my industrious proclivities. Thus far in my career I had worked for my body chiefly. In that career I had been arrested by the same authority that arrested Saul of Tarsus, and ordered to expend my powers of industry for the benefit of my sold. But how to set myself to work in the cause of the latter interest, I did not understand. I had a strong desire to leave the city, a desme which I now think was an uninspired one. The voice of the Spirit to me doubtless was, if I could have heard it, ‘Bemam m the city till I deliver you, or send you elsewhere. If you go into the country you will have trouble in the flesh.’ But I had not learned to give my attention to the inner voice of God.” In the meantime the Bev. Abram C. Smith continued to press his kindness on them. ABRAM C. SMITH. 12.9 “ From him/’ says George, we had received a standing invitation to remove to his residence at Fondout, and join his family, if we could do no better. Having accepted him as our teacher, tliis opening of escape from the city seemed. auspicious to me.” At this point it may be well to remember that the Hev. Abram C. Smith was a married man. His wife was not a saint, at least, not in her heart of hearts ; but she was his wife ; and if Mary Cragin was to go on a long visit to Eondout, it was well that her pleasure in the matter should be known. Even Abram C. felt that he could hardly ask the Cragins to share his home without making his wife a partner in his suit. Mr. Smith,” says George, “ for the first time called upon us in company with his wife, when the invitation to join their family was renewed. We were un- acquainted with the real character of this woman. In his previous interviews with us, Mr. Smith had said so little about his wife, that we had almost forgotten that he had one. In person, she was prepossessing and dignified. She was introduced to us as a newly made convert to Perfectionism, — a recent fruit of Mr. Smith s zealous efforts for the cause. With the Methodists she took rank among VOL. II. K. 130 SPIRITUAL WIVES. the Sanctificationists, having many times lost her strength by a sudden illumination from some invisible sphere. So she said ; but she did not say that she had lost her sins by those mysterious trances. .She failed to impress me favourably. Her good looks, her winning smiles, and professions of devotion to the cause we loved, were powerless in drawing out my heart or in securing my confi- dence. But, endorsed as she was by Mr. Smith, I distrusted my own impressions, and gave her the right hand of fellowship.’^ An invitation which the Cragins expected from an older friend than this reverend gentleman and his smihng partner failed them. The lease in J ane Street had expired. They had no house of their owii. In a short time their money would be spent. All their old friends had been estranged from them by their change of faith. In a few days they would be wanting bread. What was to be their fate ? As George now saw, Abram’s offer of a refuge from the storm could hardly be refused. But, even at the last moment, Mary felt some doubts. She did not like to put herself and her husband into Abram’s power. Perhaps she had seen some spirit in the man before which she quailed. ABRAM C. SMITH. 131 “ How much/’ says George, 'Sve needed wisdom from above to direct our steps just then, those only can judge who have been placed in similar circum- stances. Move we must in some direction, and as the invitation had been repeated by both Mr. and Mrs. Smith with so much apparent sincerity, we could do no less than disregard our own impres- sions and follow our leader somewhat blindly.” Yes, the leap was made. On the seventh of March, 1840, therefore, our furniture was placed on board a sloop bound for Rondout ; and the same evening my wife, my little ones, and myself, were escorted by Mr. Smith to a steamer destined to the same place. That voyage was not soon forgotten. Mrs. Cragin was so depressed in sphit that it was with much difficulty she could control her feelings from finding vent in a flood of tears. She after- ward said to me that the moment we decided to unite ourselves with the family of Mr. Smith, darkness like an impenetrable cloud came over her mind, as though God had withdrawn from her soul the light of His fatherly countenance. Down to this point in our acquaintance with Mr. Smith, Mrs. Cragin had less confidence in and attraction for him than myself She was now in distress of mind. The benevolence of our guide was appealed 132 SPIRITUAL AVIVES. to. He talked to her with all the tenderness and eloquence of a sainted minister in the good old days of revivals. He won her heart. Mr. Noyes, a man Avhom she had never seen, had, by his inspired writings, completely secured her confidence as one raised up of God to lead us into the high- way of holiness. She had been hoping that Mr. Noyes would come to the city and advise us what to do ; and had she been in my place I think she would have written to him for the counsel we so much needed. But lacking that advice, she ac- cepted Mr. Smith as his representative ; and knowing that I also received him in that character, she very naturally, and, unavoidably, almost extended to him the same confidence she would haA^e done to Mr. Noyes.’’ 133 CHAPTER XVI. KONDOUT CREEK. At length they reached Rondout Creek, landed on the rough hank, facing the village of Rondout, in Ulster county, and saw the household in the midst of which they had come to live. On arriving at our destination,’’ says George, we found ourselves in a family much larger than our own. Mr. Smith was living with his second wife, by whom he had one child. By his former companion he had three children — a son and two daughters, two of whom were on the verge of ma- turity. The dwelling he occupied — an ancient stone edifice, erected before the first war with Great Britain — stood solitary and alone, on the south side of the creek or bay directly opposite the village of Rondout, the terminus of the Delaware and Hudson canal, and the shipping depot of the Lackawana Coal Company. As one of Mr. Smith’s cardinal virtues was economy — carried almost to 134 SPIRITUAL WIVES. the type of parsimony — we found the interior of the liouse so plainly furnished that an anchorite could not have complained of superfluity in furni- ture, nor of sumptuousness in the bills of fare. Its frugality was a reminder of the experience of the early settlers of the country, often struggling with. poverty for the right to subsist on t&rra ßrma. We had congratulated ourselves that we had come down to the minimum of simple, plain living, before leaving the city, and were entitled to a liberal share of righteousness, if it was to be obtained by a process ^ of economy in food and raiment. But Mr. Smiths system of retrenchment had now thrown ours entirely into the shade.^^ In this dull house, with this sombre man, with this haughty woman, the Cragins took up their abode. The hard fare, the driving work, were taken as a portion of that cross which they had to bear for their souls’ sake. The life was not lovely, but it held out to them a hope of peace, and it seemed to have been the lot appointed to them of God. To Mary this Avas the first and only thought ; but George, more active and ath- letic than his wife, soon found a rough animal comfort in doing tlie tasks which his stern em- ployer found for him on the farm. RONDOUT CREEK. 135 “ Finding myself,” he says, at last in the country, and on a farm upon which I was at liberty to expend my physical energies, I was soon enjoying myself greatly in following the plough behind a noble old horse, whose only defect was that he was as blind as a bat, with Joshua,, a son of Smith, for a rider. The ostensible business which Smith pursued at that time was that of foreman of a gang of hands on the opposite side of the river engaged in manu- facturing lime and cement. The farm we lived upon was nominally owned by a brother of Mr. Smith, who allowed him the use of it at a moderate rent. The time of the latter was already much occupied, and my attraction being for agricultural pursuits, he placed me in charge of the farm department, while he continued in his position as agent and overseer for the lime company. Possesshig communistic ideas and proclivities, we thus made a slight attempt to carry out the Pentecostal spirit of holding all things in common. For a while, our associative effort bade fair to be a success, so far as out-door business and self-support were concerned. I very soon became much absorbed in my new avocation. 136 SPIRITUAL WIVES. This suited Smith, as lie had earned the reputa- tion of being a great worker himself, as well as of possessing a faculty for keeping those under him pretty constantly employed. So, with the blind horse and the lad Joshua, the ex-merchant, publisher, and reformer considered himself in favourable circumstances to secure, what few seemed to prize, the riches of godliness and contentment.’^ Contentment! Was he content? Were the others content ? He was much in love with his wife, and perhaps he was a little jealous of the Hev. Abram C. But he felt sure of Mary ; and he was only just beginning to find, through the hints of Abram C., that he had in himself a very bad spirit, which he should strive to cast out with all his might. His love for Mary was too hot and blind ; it was a snare of the devil ; it breathed the very soul of self; and was the sign of an unregenerate heart. That love would drive him away from God. George felt sorry and ashamed. He knew that he loved his wife beyond every earthly good ; for was she not his nurse, his guide, his queen, the light of his eye, the joy of his heart, the pride of his intellect ? So far, he had not been RONDOUT CREEK. 137 able to see that in loving her for her worth and beauty, he was doing any harm. The example •set by his new teachers at Rondout rather pained than edified him. “ Between Mr. and Mrs. Smith, we soon dis- covered, no harmony existed. Indeed, there was manifestly positive alienation. A house divided against itself was not likely to offer a very peaceful retreat in which to pursue our studies as pupils in the school of faith. Mrs. Smith was now Mrs. Smith at home, not abroad. When she called upon us in the city, she presented herself in a character not her owm, that of a meek and lowly Christian. She had no longer an occasion for such a dress. If it was put on as a bait to attract us to Bondout, it was a success.” It was not long before the bickering between the Rev. Abram C. and his wife came to an open quarrel ; and George soon found some reasons for suspecting that another and prettier woman Avas the active, though she may have been at first the unconscious, cause of this domestic fray. ''My relation to Mr. Smith up to this time was that of a son to a father. I had from the first felt the need of a teacher. The want was 138 SPmiTUAL WIVES. born in me, and I bad heartily accepted Mr. Smith to fill that office. For a while things apjieared to go on smoothly enough so far as outdoor business was concerned ; but interiorly there were indi- cations of stormy weather. In the region of my solar-plexus, counter-currents were flowing, causing perturbations of an unpleasant character. The first change that attracted my attention was something like coolness on the part of Mr. Smith toward myself It was rarely now that lie had any communication with me except in planning the outdoor business. On the other hand, his communications with Mrs. Cragin were more and more frequent and private. Did I dis- cover a corresponding change of coolness on the part of Mrs. Cragin, or was it a distorted imagination ? ’’ By this time, George had made a pretty long step in his religious knowledge. He had been thinking over the doctrine of renunciation ; had talked about it to Abram and Mary ; and had come to see that the command to give up house and land, wife and child, might be understood in a literal sense, as a duty laid upon all the children of grace. Thus it happened that when he began to ask himself, as he trudged after the plough. RONDOUT CREEK. 139 how things were going on within doors, he could not help feeling that something more was expected from him by his teacher, if not also by his wife, than a mere sacrifice of form. What did they want? Above all, what did his idol wish him to do ? As he dwelt nj^on their life before they had come to Piondont Creek and after, he could not help seeing that there had been a change with him for the worse. Mar}' had become silent and judicial; a new and very suspicious state of mind for her. She has very little to say to me,’^ he said to himself, ‘^except in the way of criticism of a spirit in me which claims her affections.” Why should he not claim them ? “ That,” says George, was my weak point. I was stricken by the feeling of self-condemnation that came upon me.” And then, he forced himself into a confession which was obviously foreign to his character. Freely and sincerely would I admit to myself and others that in the sight of God I could claim in Mrs. Cragin no exclusive private property or privilege. That in forsaking all for Christ, as I claim to have done, my wife was included. So much was logically clear and conclusive to my understanding.” All this philosophy, I imagine, was tlie growth of 140 SPIRITUAL WIVES. later years. The true feelings of his heart broke out : “ But my feelings, like wilful, disobedient children, would listen to no such reasoning. Being thus in bondage to irrational influences over which I had no power of control, I had all I could do to keep my own head above water Avithout paying much attention to the conduct of others.” But then, he could not leave the thing indoors alone. The thought of what his teacher might be saying to his wife confused his soul, and made his hand unsteady on the plough. Yet he had no strength to face his master, and to protect his wife. Had the reverend gentleman been a single man, Cragin might have fallen a passive victim to his force of Avill. But, in the haughty mistress at Bondout Creek, he found an ally on whom he had not counted. “ Mr. Smith proved himself an umvise, unskil- ful general in attempting the management of forces over which he had but a limited control. Wliile he had found in Mrs. Cragin an ally, a sweet- heart, and a A^ery loveable associate, and appre- liended no trouble from me, seeing that I Avas fast bound in chains of self-condemnation, he had not counted the cost of leaving his Avife as an enemy in the rear, Avith the disposition and the HONDOUT CREEK. 141 means of causing him serious trouble. It is barely possible, however, that he had counted on an affaire cV amour between his wife and myself, which, had it happened, there is no telling' what the results would have been, though they would probably have been no better, but much worse. But I was in no state to fall in love with another woman. I had trouble enough on hand already, without contracting a debt for more, to be paid for at some future judgment day. I had business enough on hand, too, to get out of the idolatrous love for my wife, that I had been falling into for years, until it seemed at times as though I had got into the bottomless pit, where the more I struggled to get out the deeper I sank into hopeless despair.” 142 CHAPTER XVII. THE SELFISH SPIRIT. At Oneida Creek I was struck by the keen frank- ness with which my young doctor of medicine told me the story of his passions ; that young doctor was George Cragin, son of the George and Mary Cragin, whose story I am now telling from his father s notes. I then felt and said that Iris little history of one human heart was the strangest thing I had ever either heard or read. The fa- ther s tale is certainly not less strange. ‘^Regardless of consequences/' George continues, “Mr. Smith succeeded in compelling his wife to leave his house and take refuge over the Creek among her relatives. A more rash, inconsiderate act could not have been done, except by one wholly divested of reason ; and the motive of it soon became apparent. “ During the first week in May, the relation between Mr. Smith and Mrs. Cragin had assumed THE SELFISH SPIRIT. 143 the character of spiritual love, of the novelist type. It was not so much hatred of his wife which had caused him to turn her out-of-doors, as a fierce, crazy, amative passion — I cannot call it love — for my wife, whom he had already in spirit appropri- ated to himself But he played his cards skilfully, for he so managed Iris hand as to throw all the responsibility of his intimacy with Mrs. Cragin upon myself For instance, he told her one even- ing to feign distress of mind, or something to that effect, and to ask permission of me to repair to his room for spiritual advice. My wife was so com- pletely magnetised by bim and under his power, that she would do almost anytbing he bade her. Accordingly, she obtained my consent ; and when she returned to me no harm was done. Unfor- tunately, the same sort of reason was pleaded the following night. My God, I said to myself, where is this thing to end ? Are all these operations needed to cure me of the marriage spirit ? Must others do evil that I may get good ? ’ “ Well, Mr. Smith said, my case was a des- perate one, and desperate remedies had to be applied. Yet it did not suit me — even though my consent was given — to take medicine by proxy. Moreover, I did not really believe that Mr. Smith 144 SPIRITUAL WIVES. was at all anxious for my recovery, if that event would require a discontinuance of the proxy medi- cine. But my chief difficulty and the cause of my greatest distress was attributable to a distrust of my physician. Was he dull/ cmthorised hy the l^owers above to pursue the course he had adopted P Serious doubts assailed me, so powerfully that it was in vain to resist them. Inwardly I prayed,, and most earnestly too, for a change of doctors, or at least a council of medical savans, to take my case in hand.” His prayer was answered. John H. Noyes with two other Saints, came down from Vermont to New York to attend the May meetings. It was the second week in May. On their arrival in New York, Noyes felt troubled in his mind about the doings of his disciple, Abram C. Smith, at Bondout Creek, where things were looking rather black. Mrs. Abram C. was not the kind of woman to bear her injuries in peace ; in fact, she had made so loud a noise about her wrongs, that the rough woodmen and watermen of Bondout village had been stung into threats of crossing the creek in boats and making a midnight call on the Saints. Noyes had heard some rumour of these threats. “ Anyhow,” he said to his two friends THE SELFISH SPIRIT. 145 in New York, “ I am afraid there is mischief at work ill Smith’s family,” and hinted that they would do well in going up the Hudson river to that place. Noyes arrived at Hondout Creek in time to prevent loss of life ; for a warrant had been issued that day in Kingston, the nearest town, against the Kev. Abram C. for a breach of the peace in turning his wife out-of-doors ; and the whole population of Rondout village was arm- ing itself with axe and torch, with tar and feathers, to redress the woman’s wrongs. An attack on the stone house was expected every hour. What was to be done ? Should they stand their ground and fight it out with the mob ? Abram C. was all for war. To barricade the house, to arm his people, and to resist his invaders to the death, would have been his policy. Noyes took the opposite ground — Peace with the outside world, criticism and sincerity among yourselves, was his prompt advice. News flew across the Creek into the village that a peacemaker was at work, and no one stirred against the house that night. Noyes recommended Abram to submit ; to obey the judge’s warrant ; and, in fact, to go across to Kingston and deliver himself up. Smith was rude and stiff ; but in the end he saw that unless he gave way to the police VOL. II. L 14G SPIRITUAL WIVES. he would be murdered by the mob. This point being carried, Father Noyes inquired into the state of things in the house, and rebuked Smith sharply for the course he had taken with his wife. The facts were then brought out in regard to the intimacy which had sprung up between Smith and Mary Cragin. The facts were only too clear, in whatever way they were to be judged. George, I think, came off the worst of the tliree. To use his own words : They were admonished faith- fully, but in love. A claiming, legal spirit in me was the scape-goat upon whom the sins of both parties were laid. I joined with the rest in de- nouncing the spirit of legality, and freely forgave Mr. Smith and Mrs. Cragin, considering myself quite as much in the wrong as themselves, for what had passed.” Things being placed on this footing for the past, the little colony of saints and sinners spent the evening in listening to Noyes. He criticised Perfectionists generally for a spirit of unteachable- ness and a lack of humility. He also commented on such passages as these : ‘^All things are lawful for me, but all things are not expedient ; all things are lawful for me, but all things edify not Let no man seek his own “ The law was made for THE SELFISH SPIEIT. 147 the lawless and disobedient ; ” The law was given by Moses, but grace and truth came by Jesus Christ/’ Noyes said he had entered the higher school of Christ who taught by grace and truth. The lov/er law school of Moses was still good for people who were still barbarians and half-civilised, who were yet too coarse to comprehend and appre- ciate the power of truth as a refining element. When believers are sufficiently refined to receive the spiritual truth taught by Christ and Paul, it enters into them, changes their disposition, and thus secures in them obedience to the divine will. ‘‘I felt myself,” says George, “richly rewarded for all the petty trials I had thus far endured ; was willing, I thought, to pay any price for the full and free salvation which Christ had brought into the world. To forsake all for Him — ivife included, as well as all other valuables, or what- ever our attachments had converted into valuables — had now with me a matter-of-fact meaning that I was just beginnmg to understand. When Christ said, ' Except a man hate father, mother, wife and children, yea, and his own life also, he cannot be my disciple,’ he fired a ball into the very centre and heart of the marriage and family spirit. 148 SPIRITUAL WIVES. I had been hit, and the egotistical marriage spirit was bleeding at every pore.” The next day Noyes went over with George and Abram C. to Kingston, two miles from Kon- doLit, and settled with the magistrate of that place who had issued the warrant for his arrest ; giving bonds that Smith should in future keep the peace and support his wife. But the bad spirit in the village of Tlondout was not quelled. Some of the rough lads wanted a spree ; and to the wild spirits of the river-side very few amusements offered so much fun as tarring and feathering a couple of preachers in a good cause. Again a council was held in the stone house. Noyes, whose voice was still for peace, proposed to leave towards evening for his home, taking Smith and his eldest daughter along with him to Vermont. This plan was accor- dingly acted upon. Noyes thought that as the mob regarded Smith as the chief offender, his absence might pacify their feelings so as to allow of the other members of the family remaining m peace. And such was the fact. George rowed the company to Kingston Point, where they were to embark on board a steamer for Albany. On returning to the house early in. the evening, he found every- thing quiet. No demonstrations were to be either THE SELFISH SPIRIT. 119 seen or heard ; and George and Mary were now left alone — the idolater and his idol. “ During Mr. Smith s absence,” says George, “ I had a time of repose and sober reflection. My past trials, the dangers encountered, the visit from Mr. Noyes, and many other stirring events, seemed much more like a dream or a story of fiction than a reality. The talks, too, given us by Mr. Noyes during his brief sojourn with us, brought an influence of life. I was reminded of the words of another Teacher, who said to a penitent offender, ‘ Neither do I condemn thee ; go and sin no more.’ “ I had been subordinate to Mr. Smith, and had confided in him, up to the time of this visit from Mr. Noyes. But when I reflected upon his return, an unpleasant sensation came over me. Had he been the occasion of much suffering to me, and was I afraid of more ? After an absence of two weeks Mr. Smith was again at home. I was much pleased to see him again in our family. Mr. Noyes, while with us, advised that there should be no further intimacy or special conferences between Mr. Smith and Mrs. Cragin ; repeating what he had said three years before in the Battle Axe letter, viz. ‘Woe to him who abolishes the law of the apostasy, before he stands in the holi- 150 SPIRITUAL WIVES. ness of the resurrection.’ Believing that the ad- vice would he faithfully followed, I looked for greater unity and more fellowship than ever be- tween Mr. Smith, Mrs. Cragin, and myself In this expectation, however, I ' was sadly disap- pointed. It was but a few days before he com- menced a game of hypocrisy, that was carried on for weeks before it came to the light. In my presence, he would talk in his peculiarly sancti- monious or methodistical style, clothing his ideas in mystical language, having no other end in view, probably, than the blinding of eyes that might possibly discover the imposition the tempter was inciting him to practise upon comparatively inno- eent victims. When alone with Mrs. Cragin, his talk was altogether of another type. Before he could recover his power over her, he must in some way regain her confidence. He was well aware that Mrs. Cragin’s confidence in Mr. Noyes was greatly strengthened by Ms last visit to us. So it would not do to attempt to undermine her foundation of firm faith in the leader of New Haven Perfectionism. To accomplish his end, therefore, he must make it appear to her that he. Smith, had the confidence of Mr. Noyes to the fullest extent ; and, being an adept in throw- THE SELFISH SPIRIT. 151 ing out insinuations and enigmas, he began the game by hinting to her that Mr. Noyes virtually approved of them past proceedings ; and that his late disapproval and public criticism of their acts was chiefly for my benefit. “ While thus playing a successful game in winning back his power over my wife, he resorted to his old trick of keeping me in a harmless, helpless condition, by loading me down heavily with hard work, self-condemnation, and evil- thinking. Unwittingly he was helping me. The pressure thus put upon me stirred up all the earnestness within me to find the justification and peace of Christ. • With my views of the great salvation of God, I very well understood that I could not carry the marriage spirit with me into the heavenly kingdom, if Mr. Smith could ; neither could I avoid making the discovery that he was freighting his barge with the same com- modity that I was throwing overboard. How- ever, my business was now with God, and not with man. The victory that I was daily praying for was a reconciliation 'with God, and content- ment in His service. And that victory came at last. Labouring alone in the field, I had a new view of God’s infinite goodness and mercy. The 152 SPIRITUAL WIVES. humanity of God, so to speak, in the sacrifice of His only beloved Son on the cross for the redemption of the world, was so glorious an ex- hibition of His disinterested love, that my egotism seemed to vanish hke darkness before the rising sun. My heavy burdens and great sorrow were all gone. I exclaimed aloud, ^ My God and my Father ! I can suffer for ever, and yet be for ever hapjDy in beholding Thy great and pure love to mankind.’ Evil - thinking of my wife and Mr. Smith had been taken from me. I was at peace with my circumstances and everybody about me.” 153 CHAPTEE XYIIL HEAVENLY BRIDALS. George Cragin did not know how far the thing had gone between his wife and the Pev. Abram C. Smith. He knew that they had done wrong, — done that for which the law would have given him swift redress. He did not know that these two beings had actually gone through a form of marriage, and had pledged their souls to each other for a, partnership of love, through all eternity. Yet that was the fact. The Eev. gentleman had persuaded Mary that neither his dead wife nor his living wife was the natural mate of his soul, and that she, Mary Cragin, was that mate. Mary seems to have striven long against this dogma, though she suc- cumbed at last ; and their heavenly bridals had been duly performed. Late in the summer Abram had to go out preaching. Some Saints from Pennsylvania came to Eondout, and it was agreed that Abram should 154 SPIRITUAL WIVES. go back witli them to their country, passing through New York. Smith desired that Mary should accompany the Saints down the river, where a week in the city would give her a pleasant change. True to his crafty spirit, Abram con- trived that the first hint for such a journey should proceed from George, who was wrought upon by a third person to make it, as his wife would not otherwise think of such a course. George saw that she wished to go, though, at the moment of leaving with these religious friends, she paused mid sighed, as though she would even then turn back. In the end, adieus were said, and the parties went on board the boat. When nearly a week had passed,” says George, I received a few lines from my "wife, saying that she intended to leave for home the next evening, and should be happy to meet me on the arrival of the boat at Rondout. That letter, although very short, affected me strangely. It was not the letter, but the spirit or magnetic current back of it that touched my heart with a kind of fervent heat, that melted at once all the icy feelings that had imperceptibly accumulated toward her. On entering the ladies’ cabin, Mrs. Cragin met me with a subdued kind of greet- HEAVENLY BKIDALS. 155 iiig, yet so affectionate and sincere, tliat my equanimity was at fault, as tearful eyes invol- untarily bore witness. I soon discovered, how- ever, that there was a heavy burden upon her mind, the nature of which she evidently had no freedom to reveal ; still the evidence of a return of her kindly feelings towards me was indis- putable, if my inner senses and emotions were to be accepted as proper witnesses in the case. But I had so thoroughly disciplined myself to the minding of my own business, that I neither demanded nor asked for explanations. My sym- pathies, however, were silently enlisted in her behalf Could I forget the past?'' Much to his surprise, he heard, a few days later, that the Bev. Abram C., instead of going on his mission at once into Pennsylvania, had loitered for a whole week in New York. What had kept him there ? Ah, what ? Some call of business carried George Cragin to New^ York, and he very properly called on his fellow-saints, the Lyveres. When he was entering their house, he saw that some great trouble weighed upon Mrs. Lyvere's mind. While he was asking himself what it coidd mean, she said : ‘ Mr. Cragin, the moment you entered our house, 15G SPIRITUAL WIVES. the impression came upon me that the Lord had sent you here that I might have an opportunity of unburdening my mind to you. You are aware, she continued, “ that Mr. Smitli and Mrs. Cragin have lately spent a week in the city. They were guests of ours most of the time. I had been made acquainted with their unusual proceedings at Lon- dout last May, and with the subsequent criticism given them by Mr. Noyes. I was also aware of the promise made by Mr. Smith that there should be no repetition of like proceedings or improper intimacy between himself and your wife. That promise, I assure you, Mr. Cragin, has been broken — judging from the evidence of their guilt in my possession. Their conduct while here was very strange. Your wife did her best to appear cheer- ful, and to hide from me the trial that was upon her. But she could not. Tears would come to her eyes in spite of her will to keep them back, in-^ dicating trouble within. Mr. Smith spent hours in talking to her, and at times his language was so severe, that it aroused my indignation against him to tlie highest degree. One night I overheard him say to her that if she revealed to you their secret marriage, it would cause an everlasting separation between them. They occupied ’ HEAVENLY BRIDALS. 157 “ ^ Stop, stop ! ^ I replied, ' I have heard enough. Let the details go ; I care not for them. That man, that infernal hypocrite has deceived me — has lied to me over and over again. But I must keep cooV I said more calmly ; ‘ Mr. Smith himself is a victim. The devil, the old serpent that seduced mother Eve, is at the bottom of all this mischief and wrong. Mr. Smiths abuse of me, and the seduction of my wife, are trifles compared with the wound Mr. Smith has inflicted upon the sacred cause of truth. But I will say no more. I shall be at home to-morrow morning ; I believe Mrs. Cragin will tell me the truth, however much it may implicate herself’ ” During this conversation between Mrs. Lyvere and George, the Bev. John B. Lyvere had said but little, though the few Avords wliich he dropt cor- roborated the testimony of his Avife. With a heaAy heart George went on board the steamer that Avas to take him home, to the cold stone house at Bondout, to the Spiritual AA^ife of Abram C. Smith. He sat on deck all night and Avatched the summer stars come forth. The voyage Avas long; for the vessel had to push her Avay against Avind and tide, so that morning daAAuied before she came alongside the tiny wharf George 158 SPIRITUAL WIVES. jumped into a canoe, to paddle himself across the creek. “ The morning sun shone calmly and beneficently u]Don the still waters of the hay, as I entered a skiff to row myself to the solitary stone house on the opposite shore. As I drew near the landing, only a few rods from our dwelhng, I saw the slender form of my wife standing upon the pier to offer her accustomed greeting. But as I approached still nearer, so that she could read the countenance I wore, the playful smile upon her face instantly vanished. With all my mental victories, edifying reflections, and good resolves, during a sleepless night on the Hudson, I still had the burden to carry of a sad, heavy heart. I was a poor hand at concealing the state of things within me. My wife interpreted at a glance the story I had to tell. We met on the shore, and a sorrowful meeting it was. ^George,' said my wife, ^you know all; the secret is out, and I thank God for revealing it.^ ‘ Yes, Mary,’ I replied, ‘ lying, like murder, will out.’ ‘ I will make a clean breast, now,’ she said, ‘ for I can carry the works of darkness no longer.’ ‘ Wait awhile,’ I replied, ‘ till I get rested.’ I could not talk. A conflict was cfoinof on within. Two spirits were struggling for the mastery over me. HEAVENLY BRIDALS. 15,9 One would reject her and treat her with tlie icy coldness and scorn of the unforgiving world. The other would forgive the penitent, and by sincerity, tempered with kindness, lead her back to the Rock, Christ, from whence she had strayed. The good spirit prevailed. We walked to the house like two soldiers who had been badly whipped by the enemy — cast down, but not destroyed. ^ We will be brother and sister after this,’ I remarked, ‘ as we don’t, seem to prosper in this warfare, as Imsband and wife.’” Brother and Sister ! The spirit of the old German monks and nuns was upon them. George felt that the crisis of his life had come. He knew that he had been a sad idolater of beauty, wit, and worth. He hoped and prayed that a calmer spirit would be his. He felt no more anger in his heart towards Mary than he would have cherished to- wards a sister who had gone astray and had come to throw herself at his feet. IGO CHAPTER XIX. CONFLICT. George continues liis story : — “ The day I returned from New York was long to he remembered as a day of confessions. Mrs. Cragin voluntarily confessed all that was m her heart relating to the intimacy that had existed for the past six months between her and Mr. Smith. Her revelations were not made to cover up faults, but to be delivered from them. She was serious and sorrowful, but her sorrow was not of the world. Wliile listening to her story, the exhorta- tion, ‘ Confess your faults one to another, and pray one for another, that ye may be healed,^ came home to me clothed with new force and beauty. Indeed my own heart was so affected and softened by liearing her relate the simple facts in the case witliout manifesting the least disposition, as I could see, to screen herself from judgment behind tlie more aggravated faults of another, that I too CONFLICT. 161 wanted to confess my own weakness and faults, and cover up those of others. I realised also, that Mrs. Cragin felt, as all true penitents must feel, that God, much more than man or society, had been wronged by the evil done. When one sees the faults of which one is guilty, and has a hatred of them, a sincere confession of them to others is, virtually, a separation from tliose faults ; and the turning of the heart to God in prayer causes the healing power of His love and forgiveness to flow in upon the wounded spirit.” The explanation between George and Maiy as to what was past, and the understanding between them as to what must be, could not be all in all. Abram was away from Eondout ; but he would, of course, come back ; and from the mans nature it was clear that he could never be restrained from trying to enforce his rights upon the woman who had contracted towards him the . obligations of a Spiritual wife. ‘‘ The return of Mr. Smith from his mission south was looked for daily. I had not thought so much about dreading his return, until Mrs. Cragin said to me one day, ^ George, you can hardly have a conception of the terrible dread I have at times of meeting that man. The very thought of the VOL. II. 21 1G2 SPIRITUAL WIVES. bare possibility of again coming under his power is distressing to me.' ‘ You must put your trust in God/ I replied ; ^ He can protect you against all harm from men or devils.' While thus ex- horting Mrs. Cragin to faith and courage, I was also exhorting myself to exercise the same, in view of the necessity of meeting an old friend in the possible character of an antagonist. I sincerely felt my inability to cope with a spirit so strong as that which I well knew Mr. Smith possessed. With prayerful endeavour, therefore, to fortify our- selves for what might be before us, we patiently waited the issue of coming events. “ Late on the following Saturday night, the family being all in bed, the lights extinguished, and not a sound to be heard save the pattering rain cmd the monotonous sound of the incoming tide, a loud rap, rai^, was heard on the front door, which was soon followed by the well-knoAvn voice of Mr. Smith. The first knock thus heard startled the chastened one beside me so suddenly, as to cause much bodily agitation and trembling. As I left my bed to obey the summons, Mrs. Cragin begged of me not to allow Mr. Smith to enter the room we occupied. On opening the door to let ]nm in^ he extended his hand to me, which I CONFLICT. 1G3 declined to take, saying as I did so, ' No, Mr. Smith, I cannot take the hand of one wlio lias so cruelly wronged me;’ and then adding, ‘Your deeds of darkness have come to the light.’ His only reply was, ‘Where is Mary? I want to see her.’ ‘ You cannot,’ I replied. ‘ Moreover, she absolutely declines seeing you, or speaking to you. She has revealed all;’ and so saying, I returned to my room. “ Little indeed was the sleep that visited our pillows that stormy night. From the tone of his voice and the attitude of his spirit, we well knew that no conviction of guilt, no repentance of evil committed, had overtaken Mr. Smith during his absence. We felt, too, that his heart was set on war, if need be, for the recovery of his fancied rights to the woman whom his delusion had led astray. What a sudden change of the position of the parties ! Mrs. Cragin was now anxious to shun the very man whom, only a few weeks before, she had implicitly trusted and loved to adoration. ‘George,’ she said to me, ‘you must not for one moment leave me alone with him. He will invent every conceivable plan to see me ; prevent him.’ I promised to do my best. Thus the night was spent, very much, I imagine, as an army spends the night in front of the enemy. 1G4 SPIRITUAL WIVES. “ The morning came quite soon enongli, for I liad to confess the presence of feelings very much opposed to the inevitable conflict I saw l)efore me. But as tliere was no such alterna- tive as retreat from the position in which Pro- vidence had placed me, I arose with the prayer in my heart for grace to do that which would please the Spirit of truth. In the course of the morning, Mr. Smith, Mrs. Cragin and myself, were alone in the sitting-room. Mr. Smith put on a triumphant air, inviting no candid talk or inves- tigation of his past proceedings ; neither did he make any concessions as to the questionable wisdom of the course he had adopted, but stood firmly and resolutely on the assumed ground that he had pleased God in all that he had done ; appealing moreover to Heaven, in a presumptuous way, for the justification of his deeds. This was said, not directly to me, but, as one might suppose, to an imaginary audience before whom he was de- li vermg a sermon on self-justification. His manner of defence was peculiarly his own, being a com- pound of preaching, praying, and ejaculation, in- terpolated with singing, aniens, and hallelujahs. Of course, I was regarded by him with great contempt for presuming to sit in judgment upon CONFLICT. 165 his course and actions. Nevertheless, I stood firmly by the judgment I had given, namely, that he had been, and was still, under the delusion of the devil. I repeated that judgment, whenever he addressed me directly, adding very little be- sides, regarding it my main business to remain by Mrs. Cragin according to my promise.” George could find the strength to make new conditions with his idol ; but he could not yield her to the reverend gentleman who claimed tier as a Spiritual wife. George tells the story of his struggle with the mastering spirit of the Methodist j^reacher in v/ords which I prefer to save. No art of mine shall come between the reader and this strange confession from a wounded soul. “ From morning till night the battle thus raged with unabated fierceness ; not however in the form of combative words, as between two flesh- and-blood assailants, but it Avas the Avrestling of our spirits with principcJities and invisible powers, to see Avhich Avould carry the day. Once, his eloquence in preaching and praying might have conquered me, as I Avas, I suppose, easily affected by such kind of demagogism, provided the per- former had my confidence. But understanding 1G6 SPIRITUAL WIVES. for a certainty as I then did, that the person thus speaking was not to be trusted, and that he was given to deception and lying, he might as well have undertaken to melt the Rocky Mountains by his declamation, as to move me from my convic- tions. Mr. Smith was under the erroneous im- pression that the alfections of Mrs. Cragin were still his : and that if he could only overpower the legal husband, the spiritual one would readily and easily recover his lost prize. Hence his unceasing efforts. “ Finally, his zeal began to wane, seeing that he was losing rather than gaining ground. So, early in the evening, he suddenly changed his base, by declaring that he had made up his mind to start immediately for Putney. ‘Very well,’ I replied, ‘ you could not do a better thing. My confidence in Mr. Noyes,’ I continued, Ms still unshaken. I will submit my side of the case to his judgment and decision.’ Mr. Smith was now pleasant and genial, and in this state asked me if I would do him a favour. ‘ Cer- taiidy,’ I replied, ^ what shall it be ? ’ ‘ Write a line to brother Noyes, saying that you cherish no unkind personal feelings towards me.’ I complied with the request. He was then ready CONFLICT. 167 for the journey, at the same time inviting me to row him across the Creek. I did so, and on leaving the boat he wished me to give liim a parting kiss, as a token of my kind regards. With this request I also complied. Not until I had returned to the house, however, and re- ported to Mrs. Cragin this last diplomatic ma- noeuvrCj did I divine the motive by which he was actuated in thus suddenly making love to me. He was aware that Lyvere had been sent on to Putney as a witness against him. So,, lawyer-like, he was going fully prepared, as he thought, to rebut Lyvere s testimony, by prov- ing that he had parted with me on the best of terms. I must admit that I felt a little chagrined to think I could allow myself to be so easily imposed upon after all that had trans- pired. However, I did not allow such trickery on his part to disturb me seriously, beheving as> I did that Mr. Noyes possessed the discernment which would enable him to detect the spirit of imposition that would soon confront him.’' 168 CHAPTER XX. PEACE. GeoPvGE CpvAGIN did not see the face of the Rev. Ahram C. Smith again for many years. Noyes told his once disciple that he was no better than a rogue, whom he felt it a duty to denounce before all the world. Smith saw and confessed Ins error ; promised to sin no more ; returned to Rondout ; asked his angry wife to come home : and devoted his energies to making money, in which he suc- ceeded better than in making love. Cragin says of him in parting, — “He was a man of strong social affections. With his first wife he lived peaceably, and was a kind husband ; but her affectional nature, as com- pared with his own, was icy coldness. Not finding, therefore, the satisfaction his ardent nature craved in his own family, he gathered up what crumbs lie could find, to meet the demands of special friendsliip, in the field of his labours as a Me- PEACE. 1G.9 thodist preacher. So that, according to his own confessions, he was much more at home in the church meetings, ivhich ivere mostly made up of females, than in his own family eirele. Witli his second wife, a still greater disappointment afflicted him. There was in her no lack of sensuous life, but a total lack of religious faith and moral in- tegrity, to sanctify it. Hence, in his domestic and social relations thus far, he had not realised his dreams of connubial felicity. But in forming an acquaintance with Mrs. Cragin, he found a woman whose nature was pre-eminently affec- tional. With large veneration for God and man, but with little or no cautiousness, and very un- selfish, she soon became all the world, and heaven beside, to Mr. Smith. In defending his late con- duct, Mr. Smith based his argument on the the fanatical assumption that the invisible powers, with whom he claimed to be in constant com- munication, had given him Mrs. Cragin as his true affinity — his spiritual ivfe and companion, to he his in all ages to come, alleging that the two previous ones were not adapted to his spiritual needs, or, in other words, were not, either of them, his true mate. The invisible power who thus promised him a choice bit of property, was 170 SPIRITUAL WIVES. undoubtedly the same infamous and unscrupulous speculator who held out very tempting prizes to the Son of God. If Mr. Smith’s delusion on this subject, originated anywhere outside of his mor- bid social alfections, it is to be attributed to the social influences of the nominal church, or to the liabits of the clerical class of which he had been a member, in being associated so much as they are with women, as their special co-labourers in the reliöfious field.” O Husband and wife, now come into their new relation of pious brother and pious sister, had to face the world once more; they had been cured of their idolatrous love for each other ; but they had not yet become free of the question as to how they were to gain their daily bread. "‘Mr. Smith having left for Vermont, as before stated, the question nov/ came home to me with serious emphasis, Wliat is the will of God con- cerning my future course ? To learn that will and obey it, at the cost of any temporal discomforts and sacrifices, was my duty, and should be my pleasure. After waiting on God awhile, as a man waits on a friend who he is assured has the means and the disposition to relieve him, some flashes of light entered my mind ; and this light gradually PEACE. 171 increased, until I interpreted its meaning so clearly and satisfactorily that I could not do other- wise than accept it as the will of my heavenly Father concerning the first step to he taken in the premises. I said to Mrs. Cragin, ^ My mind is made up to leave this place, just as soon as I can arrange my business to do so, and without waiting for the return of Mr. Smith.' ' But where can we go V inquired my wife. ‘ The light came from the East,' I replied ; ‘ so I am going first to New York. When there, I shall expect directions where to go next. Suf- ficient unto the day are the directions thereof “ Mrs. Cragin was almost overjoyed at the pur- pose I had formed. The first thing to be done was to find an opening for the disposal of our furniture, most of which was mahogany, and more costly than labouring people could afford to purchase. Our nearest neighbour on that side of the Creek was a Dutch farmer in fair circumstances. I went at once to his house cind reported my business. He had unmamed daughters. The entire family re- turned with me to examine the goods, and the result was, I sold them every piece of furniture I had to dispose of, at prices that pleased them. The love of money was not a vice that I was guilty SPIRITUAL WIVES. 1 72 of just then. The crops I had cultivated, and of which I was somewhat proud — this being my first attempt at farming since my boyhood days — I left of course. In less than a week, therefore, from the time that I regarded myself as having received orders to remove from that station, I had settled up adl business matters for which I was responsible, ]iad my goods that we were to take with us all packed, and taken over the Creek to a steamer lying at Hondout wharf ; and on the second day of September, 1840, we took our leave of our friends at the old stone house, and were ferried across the river to the boat bound for New York.” Peace returned in time to the bosom of this distracted house. In a few days, Mary was able to write in her defence to Father Noyes : “ Since the fatal charm has been dissolved, I see how I have been deceived and duped, and tauolit to believe that I was in an inner circle O where it was right and pleasing to God to do what I did. ... I never, in my heart, turned aside from the promise I made to you when you were at our bouse last spring. Again and again I asked Mr. Smith if you would be pleased Avith our course (for I had terrible misgivings), Avhen he assured me that you would, and that he himself Avould tell TEACE. 173 you . . . Guilty as I am, I have been miserably deceived and deluded by him. I am reaping the curse of trusting in man, and I deserve it. It was the instruction I received to lie and deceive, that first began to open my eyes. I thank God for the judgment that has overtaken me, and is compelling me to see my errors, and making me, from my innermost soul, condemn them, even if I am to be sent to hell at last.” George adds by way of final moral : — To sum up our experience durmg this time, I might say that for the previous six months we had been given over to Satan for the destruction of the flesh, having been put into a sort of pur- gatory, or devils-cure process, for purging us of egotism and self-conceit. Being thus greatly reduced as regarded self- valuation, we filled a much smaller place in the world, after emerging from that Satanic bath, than ever before, making us much more teachable and available to the powers above us and for whom we were created, than we otherwise could have been.” Subsequently husband and wife entered, as brother and sister in the Lord, very heartily into the communistic experiment in Oneida Creek, of which Mary Cragin very soon became the vital soul. 174 SPIRITUAL WIVES. Some years later still, she was drowned by a boat accident in that very Ilondout Creek which had been ' the scene of her trials as Spiritual wife to the Rev. Abram C. Smith. Many of her writings on religious subjects have been published ; and an obelisk has been raised above her tomb. 17.5 CHAPTER XXI. NOYES ON SPIRITUAL LOVE. By way of final gloss upon these spiritual doings in the New Paulme Churches of America, I shall cite, from a letter addressed to me by Father Noyes, the following facts, reasonings, and con- clusions, as to what he insists on calling the marriage revolution in his own country, now being ejfected through a change in its rehgious spirit. It will be noted that Father Noyes considers this coming revolution as a change from democracy to theocracy ; from government by a mob to govern- ment by a priest ; from the theory of free trade and personal interest into that of free love and brotherly helpfulness ; from the practice of buying in the cheapest market and selling in the dearest, into actual Christian socialism ; a change, there- fore, which is to transform the political as well as the domestic life of his countiymen ! In a few places I have altered a word, and 176 SPIRITUAL \YIVES. even struck out a plirase, since the ordinary English reader is far less free in the use of terms than an American divine ; but I have in no case chaimed the sense, or even veiled the meanincr meant to be conveyed by the reverend gentleman. “ Oneida C., 3Iarch 1867 . “ It is evident from what we have seen that Revivals breed social revolutions. All the social irregularities reported in the papers followed in the train of revivals ; and, so far as I know, all revivals have developed tendencies to such irregularities. The pliilosophy of the matter seems to be this : Revivals are theocratic in their very nature ; they introduce God into human affairs ; the power that is supposed to be present in them is equivalent to inspiration and the power of mira- cles, — that is to say, it is the actual Deity. In tlie conservative theory of Revivals, this power is restricted to the conversion of souls ; but in actual experience it goes, or tends to go, into all the affairs of life. Revival preachers and Revival converts are necessarily in the incipient stage of a theocratic revolution ; they have in their expe- rience tlie bemt- uahsm undermined and destroyed my respect for marriage. It led me to look on that institution in the hght of a doctrine of affinity, and to regard it as a union or arrangement which the parties to it were at liberty to make or remake to suit then- own notions of interest and convenience ; in short, through Spiritualism, as presented to my mmd, marriage lost entirely its institutional and authori- tative character, and there was substituted for it an affinital relation, to exist or be dissolved at the pleasure of the parties. This was the theoretical view. In process of time, I became what is called a Free Lover — meaning by that simply one who holds that the individual has the right to make and remake his or her connubial relations without consulting any authority, religious or legal. This always seemed to me, and does now seem to me, to be the legitimate result of the doctrine of in- IN THE CIRCLES. 257 dividual sovereignty which Spiritualism unques- tionably teaches. “ My acquaintance with Spiritualists was quite extensive until within five or six years past, and among those with whom I have been acquamted the tendency of thought in regard to marriage has been of the same caste. I am also acquainted with most of the Free Lovers who have at one time or another congregated at Berlin Heights in this state, and also with many others who sym- pathised with that movemeno scattered here and there throughout the West. And though it cannot be said with truth that all Spixituahsts are Free Lovers, yet it may be said that all Free Lovers, ^vith rare exceptions, are Spuitualists. There can be no doubt in the mind of any one who has been behind the scenes, that among the adherents of Spiritualism there are many Free Lovers, prac- tically, who would not like to be known and reckoned as such. Indeed, of late years. Spirit- ualists have been seeking to remove from their system the stigma of teaching free love ; and yet it is notorious, at least among themselves, that some of those who are loudest hi denounchig that doctrine are practising what they profess to repudiate. As I have defined free love above. S 258 SPIRITUAL WIVES. there is an abundance of Free Lovers amongst Spiritualists. Among the lecturers and leaders in the Spiritualistic movement with whom I have been acquainted, I think the greater number have either been divorced legally, or have found them- selves unaffinitised, — in such cases seeming to feel themselves at liberty to go outside of then- matrimonial relations for the love they could not find therein. I could give many names, but pre- fer not to do so, because the facts in my know- ledge have in most instances been made to me in a confidential manner ; so I content myself with speaking of the matter in this general way. “ J. W. Towler.” Thus, by precept and by example, the Yankee Prophet has taught his congregation of Spirit- ualists and Harmonists — a congregation which Judge Edmonds puts at the figure of four millions — what he means by liberty of the spirit. The practical issue of his teaching is expressed in the coarse idiom of New York : — ‘‘Every man has a right to do what he damned pleases \ ” 259 CHAPTER XXIX. LOOKING BACK. What is the meaning of this singular development of rehgious life in Germany, in England, in the United States ? is a question which will present itself to every mind. I do not presume to answer it. We are only on the threshold of a great study ; and a thousand facts may need to be considered in the final verdict which are not yet within our ken. But on looking back into that fascinating branch of the history of our Christian society, which con- cerns itself with the inner circle of man^s passions, we find some hints which may be useful when we attempt to penetrate the meaning of what appears to some a very sudden and alarming growth of noxious things. From the Apostles^ day downward, the main question in every church, so far as the church has dealt with the laws of our family and social life, has been put in this wise : — What can be done 2G0 SPIRITÜxVL WIVES. with that always fierce and sometimes lawless yearning of the heart called love ? Man would be an easy thing to govern, if he had no desires of the blood to disturb his pulse. Passion makes us frail, even while it makes us strong. The perfect being, conceived in the brain of Plato, had no sex. In the East and in the West, in the first century and in the nineteenth century, at Jeru- salem as at Antioch, in Ptome as in Geneva, the conservative churches have found themselves in front of this disturbing force. In all ages they have been compelled to study the means of flank- ing an object, which they could not surmount, and which seems to have been thrown by nature into their path. Most of all, has this been the case in Western Europe, where a special reading of the sacred text has been combined with some frag- ments of a Pagan creed. Ah,” the priests have often cried in their dismay, if man had not been created male and female ! ” On nearly all sides, the existence of a celestial order, under which there will be no such rite as marriage, has been assumed as one of those points about which there could be no dispute. That celestial order is said to be the highest state in LOOKING BACK. 261 which a created being can dwell. A true church, it is supposed, must strive to reproduce that heavenly order here below. If we would draw nigh unto Him, we must do so on the lines of approach which He has laid down. Do we not daily ask, as our first boon, from the Father, that His will may be done on earth even as it is done in heaven ? What is that will, and how is it done in heaven ? Here lies the germ of nearly all our trouble with the higher and nobler longings of the soul. What is it that the Father asks from His sons ? Is it His will that the household passions shall be conquered, that no more young men shall be mar- ried, that no more clhldren shall be born ? Some teachers hold so ; saying that the word of God is clear and strong in favour of a celibate, unpro- ductive life. Others, again, perceive a different meaning in the sacred text. Before all, and after all, it is for us a question of what is meant — a point on which the most learned doctors differ, since nature and inspiration seem to be here at war. All reasoners admit that the higher and the lower worlds described in the Bible, are not the same in kind ; and that the beings who people 262 SPIRITUAL WIVES. them can hardly live by a common rule. In one there is no change, in the other there is no rest. Heaven feels no waste ; her angels sing to-day as they sang in the dawn of time ; and no need exists in their blessed state for renewing a life which suffers no declme in a million years. Earth, on its side, knows no pause ; her children perish, coming and going like the flowers, so that her higher, equally with her lower forms of life, can only be preserved from failure by a delicate play of her reproducing powers. When you have waste, it would seem that you must have growth. When things grow old, they must he redeemed by things which are new. Age implies youth, and death needs birth. Where, then, lies the analogy between that higher sphere and this nether orb ? How can the tilings of earth be likened to the thiugs of heaven ? Nothing is surer than that a close imitation of what is called celestial order, would, in a hundred years, restore this globe to the dominion of savage beasts. Is that an end to be desired by godly men in the interest of a nobler law and a better life ? Some teachers have not shrunk from saying so ; bold logicians, who would rather kill the world LOOKING BACK. 2G3 than deny a text ; but the masses of men who are neither saints nor critics, could never be seduced by eloquent speech into adopting that loveless and joyless theory of a perfect church. Love of woman and pride of offspring are too strongly rooted in the hearts of men for either priest or priestess to pluck them out ; except in some few chosen cases, where other, and not more saintly passions have been planted in the stead of this love and pride. The Church of Southern Europe made herself the champion of this anti-social spirit. She adopted slowly, but she held tenaciously, the dogma that a celibate life is necessary to the dis- charge of ministerial functions. She gradually came to look on woman as a snare, on love as a sin. She forbade her priests to enter on the duties of husbands and fathers. She divided the world into two great orders — the sacerdotal and the secular ; and she made a rule that no member of the sacred class should have anything to do with woman in the way of love. Believing in a heaven of monks and nuns, she strove to introduce on earth a kingdom of monks and nuns. But in striving after this image of celestial order she ran herself upon a thousand rocks. Even in days when 2G4 SPIKITUAL WIVES. slie seemed to be working her will on earth, she found the trials to wliich she exposed herself from the revolt of human passion fatal to her peace, and all but fatal to her power ; for a Church depending on logic and authority for its very existence had to patronise a dogma wliich she could not Avholly defend, a practice which she could not always enforce. The first stage of Essenic Christianity, with its love-feasts and its common stores, had hardly yet passed into oblivion, before the Western Church liegan to trifle with the first principles of domestic order, by exalting the ascetic habits of a monk into proofs of a higher calling and a nobler virtue than belonged to the very best of. married men. Whence came this anti-social spirit, this war against woman and against love ? Not from the Teacher of Galilee. Not from His disciples. Not from the earliest Fathers. One text, and only one, is drawn from the New Testament in favour of separatmg the clergy from the laity — saints by office from sinners by choice ; and thad one text, some folks assert, is one that tells for the opposite side. St. Paul declared that a bishop should be the hus- l)and of one wife. What Paul meant by these words ]ias been much disputed ; one obvious ren- LOOKING BACK. 265 -dering is, that Paul addressed his caution to the church, not against the right of marriage, but against the wrong of polygamy ; which was then, as it had been in olden time, a habit with his countrymen, the Jews. It is certain that St. Paul desired to have in his model bishop a man who was a householder, a husband, and a father. A bishop must be blameless, the husband of one wife one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God V Such a text lends no support to the Western theory of a celibate and separate priesthood ; since it is clearly stated that the bishop must be a householder, like other men ; a husband, like other men ; a father, like other men. His care in governing his house is made the measure of his right to govern in the church. Household virtues and clerical virtues are recognised as the same in kind. The Apostolic Constitutions cite these words of Paul in such a way as to imply that, in the thud century, a single man could not be raised to the sacred office. Paid’s rule appears to be, that a bishop must be the husband of one wife. ^ Whence, then, did the notion of a world with- 2G6 SPIRITUAL WIVES. out woman and without love descend into the Church ? In nearly all those Eastern creeds against which the. new dispensation of our Lord made war, there had been more or less of the spirit of renun- ciation and asceticism. The Chaldean priests for- bade their pupils to eat flesh, to drink wine, and to marry wives. The Indian Brahman, after seeing his grandson born, was bound to observe the strict- est rule : to fast much, to pray often ; to put away his spouse ; to relinquish all the pleasures of sense. An Essenic Jew considered passion as a snare, and in the higher grades of his sect he absolutely forbade his scholar to indulge in the weakness of wedded love. The priests of Isis were condemned to a smgle wife, though the Egyptian custom, like the Hebrew custom, allowed laymen to take as many partners as they could get. Among the followers of Gotama Buddha, the priests were bound by vows of chastitv, the breach of which vows was punished by degradation from the sacred office. Tlie Greeks and Homans had their vestals, and the priests of Bhea had to offer a peculiar sacrifice before her fane. All such Pa^an rites and rules would seem to O have l)een foreign, if not hostile, to the new dispen- LOOKING BACK. 2G7 sation; for the earlier records of the Church con- tain ample proofs that for many generations, the clergy of all ranks were free to marry, just as their secular brethren were free. That proof is sown upon the record; not in one place only; but here and there, by chance and by the way ; not as evidence of a fact, which it had not entered into any one’s heart to deny ; but for some secondary purpose which the writer had in view. This kind of evi- dence, as every lawyer knows, is of the very best. Poly carp tells a story of Yalens, a priest who got into trouble on account of his wife. Irenaeus men- tions a deacon who received Marcus the magician into his house, and was punished for his disobe- dience to orders by the seduction of his beautiful wife. TertuUian’s letter to his wife on the duty of living in a holy state is well known, and no one doubts that when that letter was indited Tertullian was a priest. Ignatius speaks of the many blessed saints who had entered into marriage bonds ; never doubting that a saint was equally a saint whether he led a married or a single life. Cyprian gives an account of Novatus, a priest who kicked his wife in a fit of passion, and was tried for the murder of his unborn child. To pass from examples to the rules which 2GS SPIRITUAL WIVES. govern them, we may glance at the Apostolic Constitutions ; records of the third century, which contain full particulars as to the way m which the clergy lived. Not one word is said in these primitive articles of the Church as to the priest being a celibate man. A bishop was to be tlie husband of one wife ; if that wife died he was not to marry again ; and this rule applied, not only to a bishop, but to a deacon and a priest. The article seems to have been directed against that vice of all Jewish societies, polygamy; a vice prevailing in Jerusalem, Antioch, and Alexandria, the three chief centres of Jewish and Christian life. For, it is expressly stated m these early Constitu- tions, that a bishop, priest, or deacon, being a married man at the time of his ordination, is to be content with his partner, and not to seek out for himself any other wives. If he be smgle, he is to remain so. Men who filled the lower grades of the clerical office, — the sub-deacon, the reader, the singer, and the door-keeper — were commanded to marry no more than one woman ; proof that the prohibitions were directed against the pre- vailing Jewish error of polygamy, not against the primary law of family life. In the Apostolic Canons, which jiresent the LOOKING BACK. 2GD Church rules of a later age, perhaps of the fifth century after Christ, we find that some changes have crept in, though the spirit of the church is still the same. All classes of priests may be married men, with homes, but not harems, like those unconverted Jews who scandalized even the Pagan citizens of Pome. Some signs of a coming change are found. It is no longer needful to become a husband and father before trying to become a bishop. A single man may aspire to the highest offices in the church, and the fact of his being alone in the world is a point, perhaps, in his favour. Singers, readers, door-keepers, and the like, are still most freely chosen from among fathers of families ; and if such officers chance to be single at the time of their election, they receive hints to comply with the social rule. Not so, the higher ranks. A man who is single when ordained, is to remain so ; if married, he is to retain his wife. The Church has come to resist all change of con- dition as a mere excitement of the spirits un- favourable to the chances of a godly life. A wedded priest is expressly forbidden to put away his spouse. “A bishop or a priest,” says the Sixth Canon, may in no wise separate from his wife under the pretext of religion ; if he puts her 270 SPIRITUAL WIVES. away, he shall be excommunicated ; and if he per- sists, he shall be deprived.” The social principle and household practice taught in these Apostolic Canons have always been upheld by the primitive Oriental Church. 271 CHAPTEE XXX. WAR OF CREEDS. From whatever source it may have been derived, the anti-social principle, which regards woman as a snare, and repels love as a sin, was adopted in Eome. It was not a growth of the soil ; not a choice of her own ; since it would seem to have been against her genius, as it certainly was against her laws. It came upon her from without ; from the country which has supplied her in every age with spiritual weapons and spiritual ideas ; from Spain. Spain is a bastard daughter of the East. The blood of Tyre and of Jerusalem, no less than that of Eome and Syracuse, is in her vems ; the Phoenician and the Egyptian, like the Eoman and the Greek, having left their arts, their inspira- tions, and their vices in her soil. Isis, Diana, and Ashtaroth, have each a home in that sunny clime ; not only in the streets of Dadiz, where the names SPIRITUAL WIVES. are still Phoenician ; not only in the convents of Sagimturn, where the men still drone a song once chanted by the V estals ; not only in the alleys of Granada, where the gipsy dancers imitate, and perhaps excel, the lascivious grace of Tantah ; but in every city of the south and east ; under every vine, and palm, and pomegranate ; in the hearts of women, in the fancies of artists, in the reveries of monks and priests. Allied in blood and genius to the mystic East, Spam has in every age been the seed-place of religious passions and religious creeds. To her, the Latin Church owes nearly all that marks her faith and discipline as things dis- tinct from those of the Apostolic age. From her fertile soil, came the rule of Celibacy, the practice of A.uricular Confession, the dogma of the Immaculate Conception ; as well as the Mendicant Orders, the Inquisition, and the Order of Jesus. Splendid as her services have often been to the Church, it is doubtful whether Pome has not suffered more from the friendship of Spain than from the enmity of all her Teutonic foes. Always feared, and sometimes liaffled, by the Holy Chair, Spain has known how to bide lier time, to wear out her adversaries, ta seize lier occasions, and at length to win her pomt. Her last, but not her greatest stroke, has been to WAR OF CREEDS. 273 force on the reluctant church, after a fight extend- ing over many centuries, some part of her old wor- ship of Ashtaroth ; the peculiarities of which she has hardly veiled under a younger and softer Syrian name. Spain drew the first black line through the Christian household ; putting the clerk on one side, the laic on another side ; dividmg men who had heretofore been brothers ; and raising that which had been a simple callmg to the level of a caste. She began this work of isolation at Elvh*a, in the year 305, by declaring that no priest should he allowed to serve the altar until he had put away his wife ! These words fell on the Church like flashes from the sky. Most of the clergy were at that time married men. The love of husband and wife was held to be a good and holy thing ; and more than half the bishops had entered into the matri- monial state. By the canons which then ruled the Church universal, a priest was sternly forbidden to put away his spouse under any pretext of religious scruple ; and one who persisted m his unsocial act was to be suspended and deprived. Of course, in so large a body as the Christian church, some dif- ference of opinion might be found. Here a teacher VOL. II. T 274 SPIRITUAL WIVES. exalted matrimony at the cost of celibacy; there a second teacher exalted celibacy at the expense of matrimony ; but no national Church had yet pro- claimed that the condition of a husband was a bar to the exercise of sacred functions. The principle of family life was thought to be divine. To doubt the sanctity of honest love, as it exists between man and woman, was in some sort to slander the goodness of Heaven and the perfection of its work. No paltering with this sacred element was suffered. A priest who made a pretence of abstauring from meat, from wine, and from love, as from things un- lawful and unclean, was to be promptly denounced and excommunicated by his church. Thus the Spanish rule, proposed at Elvira, was, in form and spirit, a declaration of war against the whole epi- scopate and priesthood. Nor was this rule the whole. Ostius, of Cor- dova, procured a decree from the Council, to the effect that no clerk should have a woman residing beneath his roof, unless she were either his sister or his daughter, and not even then until such woman had taken upon herself a vow of virginity for life. This clause appeared to be derived from tlie religion of Diana rather than from that of Christ. In the great temple of Saguntum, the WAR OF CREEDS. 275 priests of Diana were bound to take the oaths of chastity ; but among the followers of St. Peter, a married saint, such vows as had been sworn by these Pagan priests appeared to be anything but of God. So far as they came into force, these articles of Elvira put an end to the old love-feasts, in which the sexes had always joined, and brought into dis- repute the whole order of ministerial women. Up to that day, the preacher had been aided in his work and comforted in his home, not only by his wife, the mother of his children, but by many Marthas and Marys whom he found living in the Bethanys to which he carried the torch of gospel truth. Now, he was to have his life apart. A wall of separation was to divide the layman from the clerk. A priest was to have his compensation, even as the vestal of a pagan city had her com- pensation, in pomp, in dignity, in power ; but, like that vestal, he was to flee from love as birds from a fowler s snare. The Christian family was to be divided, hke the worshippers of Vesta and Dianav, into a sacred caste and a profane caste, the celibate priests constituting an upper order, the married laity a lower order ; the servants of God being protected from the thrall of women as from a trial and temptation beyond the strength of ordinary 27G SPIRITUAL WIVES. men to resist. In fact, an absolute separation from the companionship of women, was to be taken in future as the sign of a holy life. Simple priests in Gaul and Italy heard mth wonder and laughter of such decrees being passed. Elvira was a local council, the articles of which had no authority out of Spain ; yet men of serious minds, who prayed to have peace and unity in the church, would see dark cause for apprehension in the rise of such a spirit. Ashtaroth was the dar- ling goddess of the south of Spain ; not many years had passed since Santa Rufina and Santa Justina, saints so gloriously pictured by Murillo, had been torn into shreds by a Seville mob, for daring to msult their idol in the street. Who could say what was to come ? In her Cartha- gmian form of Salambo, this popular goddess, the queen of heaven, the lady of the crescent moon, though called the patroness of chastity, was wor- shipped with licentious rites, not in Seville and Cadiz only, but in every province of southern Spain. Her priests were eunuchs, yet they were not chaste. Augustine, who saw these priests in Carthage, told the Church that though they were celibate men, they passed their lives in practising the grossest forms of vice. WAR OF CREEDS. 277 From Elvira., this Phoenician dogma of a celi- bate priesthood passed into Ganl, from Gaul into Italy, from Italy into Helvetia ; meeting in every place with the same resistance ; sanctioned by one bishop, condemned by another ; here gaining ground, there losing it ; in one reign denounced from the Papal chan*, in the next reign supported by the same ; gradually rooting itself in the soil ; until the conversion of the Gothic races brought a nobler genius and a new vitality into the Church of Europe. From the date of the Gothic conversion to that of the Gothic reformation — a period, speaking roughly, of a thousand years — the warfare against a celibate clergy was conducted mainly by the North against the South — mainly, not wholly. Thousands of priests in the North adopted the Spanish theory ; thousands of priests in the South resisted it. Still the battle was mainly fought between the northern and the southern branches of the great Christian flock. Gaul and Italy, though they were made Eie battle-fields of con- tending cohorts, counted for little in tlie fray. This fight between the Phoenician spuit and the Gothic spuit was long and fierce ; lasting for a thousand years, and only ending when the Churcli 278 SPIRITUAL WIVES. was rent in twain. It was a fight in which woman — ^lier character, her purity, her equality — was the prize. Is the feminine part of human natrme so de- graded and degrading that a man who loves the society of a wife is thereby unfit to approach the altar of God ? That, under all disguises, was the actual issue of the fray. It is a pastime for philosophical observers to note the shifts mto which the adversaries in this cause are often driven. Spam had to say her worst of woman, and she said it with her best malice, so that haters of the sex will find in the books of her old divuies a perfect armoury of slander. In their pages a girl was represented as a serpent, in which there was a lurking demon. At her best she was only a fury and a cheat. All the worst thmgs in earth and heaven were feminine ; all that were cruel, all that were false, all that were heartless ; thus, the Harpies were feminine, the Vices were feminine, the Fates were feminine. Eve ate the apple, the daughters of Lot debauched their sire, Asenath tempted J oseph, Bathslieba led David into sin. Concubines were the curse of Solomon. From first to last woman Iiad been a danger and delusion to the unsus- WAR OF CREEDS. 279 pecting eye. Her heart was vain, her head was light ; she was a thing of paint and patches, of bangles and braids. Her eyes were bent to entice, her feet were swift to go wrong, her words were softened to deceive. Her veins were full of fire, and those who came near her were ahvays scorched. Her thoughts were unchaste ; her month was greedy for wine ; she threw out her lures to entice men’s souls. Painted and perfumed like a harlot, she sat in the porches and the gateways ready to make barter of her charms. All her passions were seductive, all her mclmings for evil. Her touch was a taint, her very breath was un- clean. Nay, the desires of her heart were unna- tural and demoniac ; since she preferred a demon lover to a handsome youth of mortal parentage, and would yield her beauty to an imp of darkness rather than to a holy saint. Men of Gothic race, on the other side, held woman in the highest reverence. Taken as either a mother or a wife, they looked on her, habitually, as something finer and more precious than them- selves. In then* simple souls, they imagined that the best of men must be all the better for having W'on a good woman’s love ; nay, that a wise hus- band and father would be more likely to make a 280 SPIRITUAL WIVES. good pastor, than a recluse who had neither vdfe to soften, nor child to mstmct his heart. An old and mystic sentiment of then* race inclined them to believe that women have a quicker sense and keener enjoyment of spiritual things than men ; hence they never could be made to see how the se|3aration of priests from the daily and domestic company of women, should work for good. In then* old mythologies, woman held a high and almost a sacred place. She was oracle and seer. She stood between men and God ; interpreter, mediatrix ; a visible link, connecting the seen with the unseen world. Woman was the subtler, rarer spirit ; a chaimer, a comforter ; while man, at best, was but a warrior and a scald. This lofty view of woman’s place in nature, had been brought by our Gothic fathers from the old religion into the new ; and none of these men of northern genius could let it go. For a thousand years they fought for the right of woman to stand in honour, as equal and as wife, by the side of priest and bishop, just as she stood beside king and poet ; urging that in a true Christian society, the clerk and laic should be considered as men of one house- hold, and that St. Peter’s followers should be left free to do as St. Peter himself had done. WAR OF CREEDS. 281 Home, taking part with the nearer race and more exacting Church, condemned and swept away these protests of the Northern men. Her j)ower to censure and coerce was great, because her service to mankind had been so incessant and so brilliant, that with very little strain of words, the world might be said to have come to live in her alone ; yet in her struggle to sustain this joyless Spanish dogma she fought, at least with her Gothic converts, a losing battle ; since she had to meet and beat a force renewed by nature from generation to generation. In the end, all the great churches of Gothic origin cast that canon from them door ; but not until they were obliged to fling away with it the habits which connected them with Home. Ages before Luther, Calvin, Cranmer, and their comrades, found themselves compelled by the public conscience, m them several countries, to accept the pledge of marriage, a movement had arisen in the North, which extended itself into every country then peopled, even though it were only slightly, by men of the Gothic race. The men and women who made this stir in the Church were knowm by different names ; in Germany they were called the Sisterers, in 282 SPIRITUAL WIVES. Flanders the Beguins, in Italy the Beghardi, m England the Brethren of the Free Sphit, and in Spain, at a later day, the Spirituistas. Not much difference can he traced in then* views and prac- tices. They agreed in rejecting the idea that woman is a snare. They agreed in rejecting the idea that love is a sin, and family life unfit for a mmister of grace. They taught that the male and female were created one flesh in the Lord, and that in the Lord the woman should not be separated from the man. They said, in word and in deed, that true affection is not carnal, and that brethren and sisters may dwell together, not sim- ply without offence, but with actual mcrease of their spmtual zeal. 283 CHAPTER XXXI. THE GOTHIC REVIVAL. In our own day, all the high-church movements run into some form of sphitual mysticism and social innovation. When a revival breaks out, the converted man finds liimself in a new rela- tion to God and to his wfife. The sentiment which underlies this state of mind, long ago heard in the sermons of Ann Lee, in the revelations of Swedenborg, in the stories of Göthe, has sometimes found a voice in our private life, — in the heart of our saddest and straitest sects. Who will ever forget the pas- sionate words in which Mary Gurney, pleading for her name and fame against the loud and general condemnation of her guilty flight from her husband^s house, avowed that she was led mtö what the world condemned as her fatal sin by genuine yearnmg for a truer spiritual life than she could find in the staid and trail- 284 SPIRITUAL WIVES. qiiil decorum of that husband’s home ? All the Teutonic seers and scribes have had more or less of this mystic sense of a higher sexual affinity than that of ordinary wedlock. Swedenborg re- ports it as the law of his upper spheres. Gothe gives the yearning after such a bliss to Werter, and touches with the same delicious tenderness the heart of his heroine Ottilie. In all our Gothic cajDitals from Stockholm to London, from Berlm to New York — we see a rapid slackening and unwinding of the old-fashioned nuptial ties ; to tlie great relief and delight of pupils in the schools of Milton and Gothe, — to the very great scandal and amazement of men who look on marriage and divorce from the point of view held by men of the Latin race. A man in the south of Europe — a Sicilian, an Andalucian, a Tuscan — can hardly ever be brought to comprehend, much less to approve, the fuss we northern people make about liberty of divorce. Wliat, he asks, can it matter to a man of sense whether he can divorce his wife or not ? Thinkino' but httle of his marriage vows O o on eartli, a man in the south of Europe has no desire to saddle himself with the weight of a f)artner ])eyond the grave. In his idiom, and in THE GOTHIC REVIVAL. 285 Ills belief, a wife is an impediment. In liis eyes, women are much the same ; one female being ex- actly like another, — with a difference only in the height, the shape, the colour, and the hair. He looks on many of them as charming, on most of them as false, and on all of them as frail. His poets and story-tellers inform him that the man who trusts a woman is a fool. If he chances to have a wife, it is rare indeed that he chooses her for himself His union is arranged for him by his mother, — perhaps by his mother’s priest. Love has no concern in his choice, and from the habits of his country he has no belief that the girl whom he makes his wife will regard him in any other light than her partner in a family and friendly game of chance. He do'es not mean to be true to her, and he hardly expects that she will be true to him. He assumes that, in a year or so, she will accept the services of a friend — a cavaher — who will carry her shawl, escort her to the play, amuse her with gossip and scandal, wait on her at mass ; and, as he himself aspmes to gam some soft reward for services of a similar kind in other quarters, he can never feel sure, act as he may, that lago’s fate will not be his own. Wliat then ? Is it not better to shut his eyes ? Some years ago, in 286 SPIRITUAL WIVES. glancing through a number of marriage contracts in Florence, I was struck \vith what then appeared to me a singular fact. Many of these papers contained a clause in reference to that probable Cavaliere servente, which Byron long ago told his countrymen they would never be able to under- stand, because it is a thing of the Italian race. In many of these contracts, a clause was mtro- duced defining the way in which the young bride, still a gud m the cloister, should select her cava- lier, Avhen the time arrived for her to act after the manner of her kind, so as to make the new arrangement for her infidelity pleasant to her lord. In brief, the husband was to have a veto on the choice of his wife’s lover. Was Byron wrong m saying that Englishmen would never learn to un- derstand Italian life ? A man of the Latin race believes it the height of wisdom to be patient with a woman’s faults. Now and then he may flash into jealous rage, and when he does so, his ire may be swift and fatal. But the husband who draws a knife against his rival is regarded, at least in the politer cities, as a savage. In one of the finest houses in Florence, a pious and gentle woman once told me that no Tuscan ever drew his poniard in the cause of love. THE GOTHIC REVIVAL. 287 since jealousy was out of fashion, and the man who troubled himself about other people’s amuse- ments, would be thought a fool. Even when the knife is drawn against a rival, it is in the name of some personal pique, not in revenge for an injury felt in the soul. Commonly the injured man is willing to dawdle on ; amnsuig himself in his neighbour s house, and allowing his wife a liberty like his own. How can such a fellow be made to understand Göthe and Milton ; to enter into the spiritual yearnings of Werther for his mistress, or to seize the English poet’s passionate plea m favour of divorce ? Wliat would he gain by any freer rule ? Suppose he could put away one pretty sinner and take a second in her stead. Would his estate be better? Not a whit. The new bride would behave exactly like the first. Found for him by his mother, by his lawyer, by his con- fessor, she would probably be an equal stranger to his heart. She might love him for a time, -with the passionate animal fervour of the South. When he fell away in his attentions, she would cool ; when she found herself deserted, she would accept the consolations freely offered to her hand. Wliy should such a prospect tempt him ? Not feeling, like a northern man, the want of a true marriage. 288 SPIRITUAL WIVES. he has little or no impatience with the false. All marriages appear to him the same in kmd, — the work of kinsmen, priests, and lawyers, not a contract of the heart. Who ever heard one word of the affections spoken by an Italian on the eve of wedlock ? Often, he has hardly seen the girl whom he is shortly to make his wife. From some male or female agent he hears that she is young, accomplished, rich. What more can he want ? A nature fitted to his own ? Tush ! What he asks in a wife is not a counterpart to himself, a soul in harmony with his own, but a nice girl, with a good name, a fine estate, and a complaisant priest. What cares he for her affini- ties and genialities ? These things will arrange themselves in time. Enough for him if the young lady is likely to give him a son, to be discreet in her amours, and not to worry him about going with her to mass. What is true of this Italian in his private life is true, in a degree, of all his brethren in the south of Europe. Members of a Christian society which makes wedlock a bargain for life, and which denies the possibility of divorce, they are only too prone to take marriage as they find it, — as they would accept either a lilank or a prize from the THE GOTHIC REVIVAL. 289 wheel of fortune. It is an affair of so much money and so much time. It begins to-day ; some future day it will end. Meantime there are consolations for the weary, — since, when the bond is kept to the letter, no one objects to its being daily broken to the spirit. Why, then, make ado ? A man of Gothic blood cannot rest in this lax philosophy. Full of subtle sympathies and mystic yearnings towards the partner of his soul, he throws himself into that future, in which he cannot divorce himself, even by the power of death, from the object of his present love. The family life appears to him sacred, and he can hardly think of heaven without havmg his wile by his side to share it. But while he sees in this true marriage of souls a man’s crown of glory, he also sees in the false marriage of wives and husbands a man’s crown of thorns, from which the compassionate hand of law should offer him release. Thus he passes round to the conclusions of which we read. The idea of nuptials for eternity implies the pos- sibility of a true and a false marriage ; true mar- riage implies the right to seek for the natural mate ; and false marriage implies the liberty of divorce. VOL. II. U 290 SPIRITUAL WIVES. This is the circle m which he moves ; and hence he may find a certain legitimacy in those ex- cesses and aberrations of spiritual love which would strike a Gaul as signs of nothing but disease. In free countries like Prussia, England, and the United States, changes of law must follow the actual progress of public thought. Hence, all through the north of Europe and America, we see that the old laws of man and wife are being modified ; the modifications having the common purpose of helping to free unhappy couples, paired by mistake, from vows which they cannot keep. In England, as becomes the most conservative branch of the Gothic race, we are moving slowly along this path of change ; we are not yet clear about that union of husband and wife beyond the grave ; but we are quickened by what we see is being done in Germany and America, and we shall probably keep in some sort of line with these advancing wings of the Teutonic power. Perhaps we have hardly come as yet, to see how much these strange beginnings of a new life are due to a sudden quickening of the Gothic blood. Even in things which do not concern the family life, we see how this Gotliic race in Europe,- in America, and elsewhere, is stirred to its highest THE GOTHIC REVIVAL. 291 reach, and to its lowest depths. Never, perhaps, since our fathers came out of their 23ine-forests, and threw themselves into the front of history, has the Gothic family shown more stress and storm of noble passion than in this present day. It doubts, it fights, it pulls down, it builds up, it emigrates, it criticises, it invents Avith a power and thoroughness of heart unequalled in the past. Everywhere it is gainmg ground. Here it founds an empire, there it invades the celestial spheres. Nothing daunts it — nothing stops it. One day it changes Central Europe by a battle ; another day it wins America from the Latins by a threat. In the social field it is no less active than it is in the political field. All the strange social trials which in our day excite the brain and scare the imagination of timid people are its Avork. Other breeds of men may have very high qualities and very noble virtues. No one Avill deny that the Celt has a fire, the Frank a skill, the Tuscan a taste, to which their fair-haired rivals in Berlin, London, and New York, have scarcely any claim. They make splendid orators and sol- diers ; their wit being only brighter than their swords. In every form of art they hold then* own ; and in some of the loftiest flights of intellect they 292 SPIRITUAL WIVES. bear away the palm. But in some things they can only pretend to a lower rank. They are less susceptible and have fewer relations with the world of spirits. It is in these things that the Gothic races are rich beyond compare ; m open- ness of mind towards all the ghostly messen- gers of fate — the voice that shrieks, the touch that burns, the form that haunts. Poorer in art, but richer in spiritual gifts, than many of their fellows, the men of this Gothic race would seem to have been armed by nature with the means for proving all these theories which concern the highest interests of our spiritual and social life. APPENDIX. PROFESSOR SACHS’ EVIDENCE. I HAVE been led to print Professor Sachs’ Evidence in full, and in the original, for three reasons. In the first place, because this document is full of curious and important details, of the highest interest for contem- porary history, which personal and political considerations have hitherto kept from the public eye. In the second place, because it has been made the subject of many com- ments on the part of Ebelian writers, particularly on the part of Kanitz and Diestel, whose controversial writings are absolutely unintelligible to strangers without it. In the third place, because, though I have rejected some of the facts, and many of the opinions here stated, it is the foundation of much of my own narrative. In availing myself of the permission to use, including permission to print, this paper, and in putting it before the reader, I believe that I am serving the interests of truth. Barsstelluns DER PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG, VON PROFESSOR SACHS. In der gegen den Herrn Arcliidiakonus Dr. Ebel schwebenden Üntersnchnngssaclie bin ich sowohl von dem hiesigen Königl. Con- sistorio, als auch spater von dem Konigh Inqnisitoriate als Zeuge vernommen worden, und von der letztem Behörde vielfach. Eine grosse Reihe von Fragen ist mir vorgelegt, und von mir mit Gewissenhaftigkeit, ohne die mindeste persönliche Erregtheit be- antwortet und die Aussage selbst durch einen Eid bekräftigt worden. Hiermit könnte ich denn auch die Aufgabe, die mir in dieser Sache gestellt war, für gelöst halten ; denn ich selber habe nicht die Aufforderung in mir gefühlt, als Kläger gegen Ebel und seinen Anhang aufzutreten, wie ich denn auch seit den 10 Jahren, die ich aus jener Verbindung herausgelöst, still und ruhig verlebt, weder durch That noch Wort etwas Feindseliges gegen ihn und die Seinigen unternommen habe; ja, von ihnen ausgehendem Un- glimpf gegen mich habe ich nichts Anderes als Gleichmuth ent- gegengesetzt, den zu erringen mir nicht einmal schwer geworden ist. Nur mit vertrauteren Freunden habe ich in dieser ganzen Zeit zuweilen über jene Verbindungen und ihre grossen, beklagens- werthen Verirrungen gesprochen. Nehme ich nun gleichwohl 29G D.mSTELLUXG DER mid freiwillig das Wort, und zwar um Einiges mitzutlieilen, das dem Richter in ps 3 'cliologisclier Beziehung vielleicht dienen konnte, so konnte mir dies den doppelten Vorwurf der innern Anmassung und der äusseren Unberufenheit zuziehen. Theils aber ist die zu machende Mittheilung der Form nach der Art, dass es dem Richter ganz anheimgestellt bleibt, ob er davon einen Gebrauch machen will und welchen, theils aber — und dies ist für mich der Bewegungs- grund — scheint mir die ganze Sache, von der die Rede ist, eine innerlich zu verwi(.‘keltc, ungewöhnliche, mit psychologischen Rath- seln so sehr verhüllte, dass jedem, der nicht eigne und theuer erkaufte Erfahrungen darüber besitzt, grosse Schwierigkeiten in der Auffassung und Beurtheilung begegnen mussten. Der Ausweg aber, in verwickelten moralischen Verhältnissen sich des Urtheils über Andre zu entschlagen, ist dem Richter nicht gestattet. 1 Je wohlwollender, geistreicher, in vielfachen Verhältnissen erfahrener ich mir den Richter dieses Falles vorstelle, je mehr mit all den vorzüglichen Eigenschaften ausgerüstet, die ihn zur Lösung dieser schwierigen xVufgabe eignen, desto melir muss ich ihn mir auch als einen soichen denken, dem jeder Beitrag zum Orientiren willkommen, wenigstens nicht gleichgültig sein werde. Ich habe weder die Absicht, anzuklagen, noch die, mich zu vertheidigen ; aber ich werde von Anderen und von mir sprechen müssen, denn es handelt sich von einer Sache, die von den Personen nicht abzulösen ist, ja die Sache selbst ist Nichts als eben Verirrung der Personen: sieht man von dieser ab, so hat jene gar keine Existenz, keinen Inhalt. Was ich mitzutheilen habe, ist psychologischer Art; es bezieht sich also auf Seelen Verhältnisse und Seelenzustände; auch von dieser Seite her ist von den Personen nicht zu abstrahiren; denn nur was jene bedingen, sind diese. — Ein Geistlicher wird angeklagt, ein Irrlehrer zu sein, diese Irrlehre aber als Geheimlehre zu behandeln. In dieser Geheimlehre soll nicht blos Vieles enthalten sein, das der evangelischen Kirchenlehre widerspricht, die Sittlichkeit verletzt, der bürgerlichen Gesellscliaft verderblich, die Familien zerrüttend ist, sondern, er soll sich zur Verbreitung seiner Irr- und Geheinilehre sehr bedenklicher, ja verführerischer Mittel bedienen. AVer sollte die Schwere einer solchen xinklage nicht empfinden, und in wem sich nicht unmittelbar die A^ermuthung des natürlichen AVohlwollens regen, es würde hierbei wohl wenigstens viel Ue- hertriebenes, Alissdeutendes sein, vielleicht sogar auch AVrfol- gung aus bösem AVillen gegen wahre Frömmigkeit ! Haben die PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 297 Weisen und Frommen nicht Ton jeher Verfolgung und harte Verläiimdung erfahren ? Sind sie nicht immer aiigeklagt worden, Verführer zu sein ? Und wenn etwa die Erinnerung an ähnliclie Verirrungen in früheren Zeiten die Möglichkeit solcher Ereignisse ausser Zweifel setzen einen Schritt näher zur Sache thun lässt, so muss sich doch bald und zunächst die Fiage •erheben : wer ist die Person, die in unserer Zeit solche Lehre hat aussinnen, lehren und verbreiten können ? Und wer sind diejenigen Personen, die in unserer Zeit einen solchen Einliuss auf sich liaben ausüben lassen können ? Denn allerdings hat es viel Autiällendes, dass das in Rede stehende Ereigniss eines unserer Zeit ist; nicht, als wenn ihr namentlich in religiöser Beziehung die Neigung zum Falschen der mannichfachsten Art abginge ; von dieser vielmehr ist sie nur zu sehr behaftet, und sie geräth in der That eben so leicht in den falschen Pietismus, in die falsche Mystik, als in falschen Rationalismus, während doch wahre Religiosität Pietät ein (geoifenbartes) Mysterium und lautere Rationalität in vollkoin- niener Verträglichkeit in sich enthält, j Auffallend also und unserer Zeit fremd scheint an jenem Ereignisse nur die Physikotheologie, die Abenteuerlichkeit des rohen Anthropomorphismus von Seiten der Lehre und die Verstecktheit, die jesuitische Methode der Praxis. Ueber dieses Problem, das ungelöst keinen Zugang zum Verstehen der Sache lässt, kann, glaube ich, genügender Aufschluss gegeben werden. Ebel — denn dieser ist der Träger der ganzen Sache, jetzt ein Mann von etwa 52 Jahren, — ist eine ursprünglich vielfach begabte, aber in keiner Weise zu einer reinen Entwickelung gelangte Natur. Sein Vater, ein schlichter Landgeistlicher, hat, wie es scheint, einen schwachen Einfluss auf seine Erziehung ausgeübt ; dagegen ist sein Grossvater schon ein Schwärmer gewesen, und, wie ich von Jessen Sohn selbst, dem Vater des in Rede stehenden Ebel, gehört, Irrlehren halber vom geistlichen Amte entfernt worden. Wenig vorbereitet, ist Ebel auf eine der hiesigen Schulen, die damals alle in kläglichem Zustande waren, gekommen, und mit sehr geringen Kenntnissen von ihr, wie später von der Universität entlassen worden. Es ist dies einer der wichtigsten Umstände zu seiner Erklärung nicht nur, sondern auch zu seiner Entschuldigung. Er ist niemals aus dem Zustande der tiefsten Unwissenheit herausge- kommen; er hat keine Erfahrung von der geistigen Arbeit, aber ^uch nicht von dem geistigen b'egen einer Avahren Forschung ; er 298 DARSTELLUXG DER ^voiss es nicht, was es heisse, nnd wie es time, mit Problemen, mit Zweifeln ringen ; er kennt nicht die innere Stellung und Haltung des Geistes geistigen Aufgaben gegenüber; er ist innerlich ohne allen Schutz gegen Einfülle, gegen Halbheiten; ein tausendmal dagewesener und widerlegter Irrthum, taucht er ihm auf, wird als Inspiration, als unzweifelhafte Wahrheit ergriffen, denn — erignorirt sie nicht etwa absichtlich, sondern thatsHchlich : er kannte die Geschichte in ihrem Inhalte nicht, und so ist eigentlich für ihn noch Nichts geschehen. Es muss demnach zunächst festgehalten werden, dass er — was sich aus allen den von ihm gehaltenen grösseren A^orträgen, wie sie sich abschriftlich wenigstens bei den xVcten finden werden, ergeben muss — in einer seltenen realen Unwissenheit zu bleiben das Unglück gehabt hat. ) Dieses wurde für ihn ein um so grösseres, als er der Anlage nach von grosser Beweglichkeit und Reizbarkeit des Geistes sowohl als des Gemüthes ist. Unter der Menge sich zu verlieren, war weder seine Bestimmung noch seine Neigung. Bei grosser Gewandtheit nnd Nettigkeit der äusseren Erscheinung verfehlte er nicht, einen günstigen Eindruck zu machen ; und, lebhaft wünschend, sich Raum zu machen, ohne im Besitz würdiger Mittel dazu zu sein, un- aufgelegt, auch das früher Amrsäumte durch nachholenden Fleiss und intensivere Anstrengung zu ersetzen, bildete er an sich das- jenige zu einer grossen Fertigkeit aus, was in der Gesellschaft ein insinuantes Wesen genannt wird. Dies half ihm durch alle Ex- amina durch, erwarb ihm einzelne Gönner und brachte ihn frühe ill’s Amt als Landgeistlichen. Bevor aber in der Entwicklung fortgeschritten werden kann, muss nur ein Moment angeführt wer- den, das vom bestimmtesten Einflüsse gewesen ist. Frühe nämlich, schon wdihrend seines Aufenthaltes auf der Universität, machte Ebel die Bekanntschaft mit einem Manne, der sich im Besitze einer Kenntniss glaubte, die vollkommen, durch den A^erstand zur Einsicht bringenden Aufschluss über alle Mys- terien der Religion, der Natur und der A^ernunft zu geben ver- mochte, die er deshalb auch schlechthin Erkenntniss der AA^ahrheit nannte : eine Erkenntniss, nach der sich die AFeisesten und Er- leuchtesten aller Zeiten gesehnt, von der auch einige Strahlen auf die Auserwähltcn gefallen waren, die aber von Niemandem, selbst von den Aposteln nicht in ihrer AT^ollständigkeit erlangt werden konnte ; denn dies war nur dem Fleisch geivordenen Pai’a- klet aufbehalten, und dieser sei eben er — Schönherr ; denn von PIETISTISCHEN UMTRIEBE IIST KÖNIGSBERG. 2.99 diesem ist nun die Rede ; dass er der Menscli gewordene Paraklet sei, wurde aus dem Systeme bewiesen, und wiederum die IMöglicli- keit dieses Systems sowie seine unumstössliclie AYahrlieit dadurch, dass es ja nicht men schliche Weisheit, sondern göttliche Verkün- digung durch den vollendeten, Mensch gewordenen Paraklet sei ; aus beiden aber, dem Dasein des Systems und des Paraklets folgte, dass nun die vollkommene Wahrheit über Alle, die ihrer theilliaf- tig werden wollen, d. h, die zur gUiul)igeii Annahme des Systems sich bereit finden wollen, ausgegossen werden könne, und dass, sobald dies in einigem Umfange zu Stande gekommen sein werde, das tausendjährige Reich auf der Erde beginnen werde. Alle Personen nun, die sich dem Schönherr näherten, oder wohl gar än- schlossen, mussten natürlich sehr bedeutende Persönlichkeiten im Geisterreiche sein, Vorherbestinimte, Auserwählte, auf die schon in den Bücliern der Weissagung hingedentot war. | So z. B. zweifelte Schönherr so wenig, das Diestel eine solche Person sei, dass er sogar das ganz Spezielle hierüber herausfand : er war einer der Engel aus der Apokalypse, welche die Siegel bre- chen, und so gewiss war er hierüber, dass er den Namen Heinricli Diestel in Heinrich Siegelbrcclicr verwandelte. Dies habe ich von Diestel selbst, der freilich keinen Anstand genommen hat, vor einigen Jahren drucken zu lassen : er kenne das SchÖnherr’sche System gar nicht. Dieses System nun aber, wie er es nannte, diese Erkenntniss der Wahrheit gewährt Viel, ja Alles, wenn nur eine Bedingung erfüllt wurde : die unbedingte Annahme der Gött- lichkeit, also nothwendig auch die unmittelbare Wahrheit dersel- ben ; für sie durfte kein Beweis gefordert werden; Unternehmun- gen der Art waren Werke des Teufels, da sie selbst der Beweis, und zwar der höchste, unmittelbarste, letzte war, mit ihr aber so hin und angenommen, konnte Alles bewiesen werden. Bestäti- gungen freilich, oder was nur so scheinen oder irgend wie dahin gewandt werden konnte, waren willkommen, wenn auch nicht nothwendig. Und aus dieser Quelle stammt Einiges in dieser Lehre, was mit wirklichen Thatsachen, wenn auch nur unvollstän- dig aufgefassten, entstellten, oder mit physikalischen und philo- sophischen Theoremen, wenn auch falschen und längst widerlegten, einigen Zusammenhang hat. Unter den sehr Avenigen Personen nämlich, die sich zu jener Zeit dem 8chönheri- angeschlossen hatten, Avar ein junger Mann, dem es damals schon an einigen, Avenn auch nur unzusammenhängenden, nicht gehörig begründeten Natui-kemit- 300 DARSTELLUNG DER jiissen nicht gänzlich gefehlt hat; es ist dies der jetzige Oberlehrer Diijack; dieser hat Manches siippeditirt, das mehr oder weniger Schein hatte, und als ein Demühen, Avenigstens einige Rücksicht auf die Tliatsachen der Beobachtung zu nehmen, das Anselm haben kann. Bujack selbst übrigens, in der eigenen Bildung fortschrei- tend, hat sich längst von jenen Thorheiten nnd Schwindeleien abgelöst und zu einem achtungswerthen Gymnasiallehrer im Fache der elementaren Naturgeschichte entwickelt. | Auf Ebel aber musste dies Verhältniss ganz besonders und bestimmend wdrken. Geistig sehr reizbar nnd aufgeregt, nach besonderer Bedeutsamkeit strebend, zur Theosophie (vielleicht schon durch eine erbliche Anlage) liinneigend, forschungs-und arbeits- scheu, olme Kenntniss wissenschaftlicher und eindringender Art von der Theologie, Philosophie, Natur etc. : dabei gewiss nicht ohne walirhaftige religiöse Erregung, fand er hier Nahrung und verlok- kende Versuchung im Uebermasse. Es handelte sieh zuvörderst um göttliche Dinge und ihre tiefsten Tiefen ; diese durften nicht gesucht werden, denn sie waren eben alle schon gefunden und auf- gedeckt. Man wusste mehr und Grösseres als die von der Fin- sterniss bedeckte Welt; man war im Geisterreiche bezeichnet, ausgezeichnet und auserwählt ; völlige Dispensation von dem müh- samen Wege des Lernens, von dem Lehren, und überdies noch das Lockende und innerlich Stärkende, ja zum Trotz Anregende, das so häufig da gefunden wird, avo sich eine ecclesia pressa bildet. Denn in grosser und allgemeiner Missachtung als unAvissender ScliAvärmer, ja als ein geistesverAvirrter, still delirirender Mann stand Schönherr fast allgemein (in Leipzig hielt man es für rathsarn, ihn in einer Irrenanstalt zu detiniren). Der Stolz, ja der Hochmuth suclit nicht ungern das Märtyrerthum, namentlich, Avenn es ein nicht gar zu liartes ist; hier überdies Avar Tröstung und irdische Tröstung ganz in der Nähe: sollte nicht bald und hier auf Erden und Amn Königsberg aus das Reich Gottes mit einem überscliAven glichen lUasse von Genüssen des Leibes und der Seeie beginnen ? Sollten nicht die Ilauptpersonem (und Andere gab es in diesem kleinen Kreise, “ das kleine Iläullein,” nicht) in einer Kürze von Freuden, Jhiren und Herrlichkeit glänzen ? llie und da einige Missachtung zu tragen, AA’ar als letzte GegeiiAvehr, die der I’eufel noch versuchte, oben nicht scliAver; Bibelworte liessen sich ja dafür finden, und so Avar cs ja so verheissen. ln solchen ATuhältnissen und in S(dchcr Richtung stand Ebel, PIETISTISCHEX UMTRIEBE IN KÖNIGSBERG. 301 als er Landgcistliclier wurde. Dieser Wirkungskreis aber konnte seinen Wünschen nicht entsprechen. Das einfache Evangelium predigen ? er hatte eine höhere Weisheit, die Erkenntniss der Wahrheit. Mit Landleuten konnte er das neue Reicli aufzubauen nicht hoffen. Er bemühte sich, eine Stelle in der Stadt zu erhal- ten, und da die Prediger-und Religions-lehrerstelle am hiesigen Friedrichskollegium vakant wurde, bewarb er sich sehr angelegent- lich darum, obwohl er seine ökonomische Stellung dadurch ver- schlimmerte. Nach einem schlecht überstandenen Examen gelangte er zu diesem Amte. Die Kirche dieser Anstalt, [eigentlich nur für die Lehrer und Zöglinge derselben bestimmt, ist sehr klein, und, einigermassen von Anderen besucht, ist sie leicht gefüllt und bald überfüllt. Bald in der That war dies auch hiei- der Fall. Das kirchliche Verhältniss in hiesiger Stadt um jene Zeit war nämlich im Allgemeinen eben durch die vorangegangeneii erschütternden Ereignisse des Krieges 1806-7 in eine innere Belebung jedenfalls, aber auch in eine äusserlich sich beurkundende gerathen. Ausser mehren würdigen Geistlichen, die immer ein mehr oder minder bestimmtes Auditorium hatten, zog damals besonders der Konsis- torialrath Krause, nachmaliger Grossherzoglich-Weimar’scher Ge- neralsuperintendent, sehr Viele an. Seine Predigten, die in dogma- tischer Richtung verschieden beurtheilt werden konnten, sprachen am Deutlichsten und Vornehmsten Etwas, dem Alle sich gern unterwerfen, aus, zu welchem das Menschengemüth einen unwider- stehlichen Zug hat, lautere Gottes-und Menschenliebe. Seine Vorträge aber, wie seine Wirkungsweise überhaupt waren ruhiger Art, betrachtend, ermahnend, selten rührend, nie erschütternd. Seine Predigten lehnten sich alle an Bibelwahrheiten und Bibel- sprüche, aber sie waren nicht überschüttet mit Bibel-und Lieder- versen. Ganz anders war es mit den Predigten EbePs. Hier sah man einen jungen, schönen, stark bis zur Leidenschaft aufgeregten Mann hintreten, vernahm ihn voll Eifer dringen auf das, was düs ganze, volle, reine Christenthum genannt wurde ; die Worte der Bibel selbst drängten einander, dazwischen immer Anführungen aus frommen Gesäugen, entschiedenes Verwerfen alles desjenigen, was nicht eben Christenthum und seine wahre Erkenntniss ist, daher auch immerfort ein Ablehnen gegen alle Wissenschaft, die nicht Erkenntniss der Wahrheit sei. (Dieser Ausdruck, selbst ein biblischer, kam besonders häufig und geschärft vor.) Reden solcher Art, mit leidenschaftlicher Wärme, die nur zu leicht von 302 DARSTELLUNG DER Rednern und Ziiliörern für tiefe Reg’cistenmg gehalten wird, vorge- tragen, können nicht verfehlen, Kindrnck zu machen, und das thaten sie auch hier. Lernte man nun vollends Ebel persönlich kennen — und dies war sehr leicht, denn er war überaus entgegen- kommend — so befestigte und verstärkte sich jener Eindruck durch einen entgegengesetzten,. Denn in der })ersönlichen Berührung war er voller Geschmeidigkeit und Fügsamkeit, Nichts von dogma- tischer Narrheit, wo er keine Neigung dafür bemerkte; Nichts von gewöhnter Orthodoxie, wo er mit nicht so Gesinnten zusammen- traf ; kurz, er wurde Jedem bequem. Jedem gewissermassen gerecht, nur drang er überall auf die Erkenntniss der Wahrheit, Und was ist billiger, und was muss mehr und williger zugegeben werden, als eben dies, wenn man noch nicht weiss, was der tiefere Sinn, oder eigentlich welche gänzliche Verzichtung auf Sinn überhaupt es ist, die hinter jenem so harmlosen Ausdruck sich verbirgt? So erin- nere ich mich, dass er mir in der ersten Zeit unserer Bekanntschaft, da er mich vom Lobe Spinoza’s, den ich eben damals zum ersten Male näher kennen lernte, überströmen hörte, und namentlich den frommen Sinn dieses verkannten und verfolgten Mannes hervor- heben, theilnehmend sagte und zustimmend: meinen armen Vater haben sie auch verfolgt, weil er einige spinozistische Ansichten angenommen hatte. Bei reiferer Einsicht späterer Jahre bin ich selbst von meinem Enthusiasmus für jenen ausgezeichneten Denker zurückgekommen, bei nälierer Bekanntschaft mit Ebel habe ich es aber bestimmt genug gesehen, dass er nicht die entfernteste Kennt- niss des Spinoza und seiner Philosophie, oder auch nur seines Lebens hatte ; damals aber machte es einen grossen, Herz gewin- nenden Eindruck auf mich, einen strenggläubigen christlichen Prediger mit so vieler Anerkennung von Spinoza sprechen zu hören. Hie und da scheint er indess schon in jenen Zeiten sich von der Behutsamkeit, die er so sehr cultivirt, entfernt zu haben; denn während er noch Prediger und Religionslehrer am Friedrichs- kollegiuni war, ist eine Untersuchung gegen ihn wegen seines Schönherrianismus und wegen ungeziemend verächtlicher Aeusse- rungen von der Kanzel her über die Wissenschaften und ihre Bestre- bungen eingeleitet worden, doch ohne nachtheiligen Erfolg für ihn. Bald darauf traf ihn sogar unter mehren Kandidaten zu einer .xdjunctenstelle eines Diakonats an der hiesigen Altstädtischen Kirche die Wahl. In dieser grossen Kirche wuchs auch die Zahl seiner Zuhörer, ohne dass im Allgemeinen die öffentliche Appre- PIETISTISCHEN UMTRIEBE IX KÖXIGSBERG. 303 hension wegen seines Ziisaminenlianges mit Scliönlierr sich verniin- (.lerte. Dies geschah im Jahre 181 G, und im darauf folgenden Jahre machte er in Gesellschaft Schönherr’s und eines Lackfabrikanten Clemens eine Reise nach dem nördlichen Deutschland, wie es schien, auf SchÖnherr’s Antrieb, um nachzuforschen, ob nicht weitere Ver-* bindungen zur Yerbreitung der Erkenntniss der Wahrheit anzu- knüpfen seien. Dies fiel wohl ganz erfolglos aus, für Ebel aber war diese Reise erfolg- und folgenreich. Denn in Schlesien lernte er die Gräfin Ida v. d. Groben kennen und begleitete sie von da zurück hierher in ihr väterliches Haus zum damaligen Landhofmeister und Oberpräsidenten v. Auerswald. Von dieser ausgezeichneten, sehr begabten Dame werde ich nachher näher sprechen müssen. Hier erinnere ich nur dies : ohne die Verbindung mit dieser Dame wäre Ebel nie das geworden, was er nachher nur zu sehr geworden ist : autokratisches Sectenhaupt. Denn Alles, was ihm ausser der Neigung und dem Hochrnuthe dazu fehlt, Entschlossenheit, Muth, Charakterstärke, das hat sie in reichem Maasse, und übertrug es durch beharrlichen Einfluss auf ihn und durch eine külmmeisterliche Behandlung aller Anderen zu deren absoluter Unterwerfung unter Ebel, den sie selbst mit aller Aufrichtigkeit und Ueberzeugungsstärke nicht blos als ihren Herrn und Meister, sondern als Herrn und Meister schlechthin anerkannt ; hierdurch, sage ich, fixirte sie ihn, und zwar ihn als besondere Person, die es nicht unterlassen dürfe, sich getlend zu machen, so wie die Andern vorweg ihn als diese Person zu erkennen und anzuer- kennen. Hiervon jedoch wird weiter das Nähere und in seinem Zusammenhang mitgetheilt werden. Liier ist nur zu bemerken, dass hier ein Einschnitt in die ganze Entwicklung Ebel’s und seiner mittel -und unmittelbaren Wirksamkeit eingetreten ist. Die nächste Wirkung aber stellte sich dadurch heraus. Eben diese Gräfin v. d. Groben hatte ihren Mann,preussischen Lieutenant, in der Schlacht bei Gr. Görschen (ween ich nicht irre) durch den Tod zu verlieren den tiefen Schmerz erfahren ; Jahre lang noch hing sie diesem Schmerze, wie es schien, mit fester Entschliessuug und in einer an’s Melancholische gränzenden Weise nach. Sie war überhaupt in früherer Zeitromantischemund phantastischem Wesen sehr zugethan, und in dieser Art wurde nun auch die Trauer zu einem Kultus, der romantisch-phantastisch von ihr ausgeübt wurde. Ihre ganze edle Familie war in der grössten Sorge für und um sie, vermochte aber zu keinem ändernden Einflüsse auf sie zu gelangen. 304 DARSTELLUNG DER Diese Frau nnn fülirte jetzt Ebel in den Kreis der Ihrigen zurück,, aber als neue, kaum kenntliche Person, heiter, ruhig, hingehend, theilnehmend und ohne alle Romantik, ohne Phantasterei, scheinbar natürlich und kindlich. Die Eltern, entzückt und überrascht durch diese Veränderung,, fühlten sich zum grössten Danke gegen Ebel yerpflichtet ; denn V(-n ihm, so sagte sie selbst, hatte sie Trost, Ruhe, Heiterkeit empfangen, und zwar eben durch seine religiöse Belehrung, In der Familie von Auerswald fand dies um so grösseren Anklang, als sie immer einen religiösen Zug gehabt und bewahrt hatte, und die Sache wurde bald zu einer gemeinsamen der höheren Familien- kreise dieser Stadt. Ebel wurde ein Gegenstand ihrer besonderen Betrachtung, Berücksichtigung und vor Allem der Besprechung. Bis dahin war der nähere Umgang kein anderer als der mit den Freunden Schönherr’s, diese aber bestanden aus einigen Handwerks- leuten, Diestel, Graf von Kanitz und aus Damen, besonders dem Fräulein von Derschau, deren später nähere Erwähnung geschehen muss. Nun trat Ebel aber in mannigfachere Kreise, und vorzüglich in den der höheren Stände ein. Vielen vielleicht wäre dies lieb und erfreulich gewesen. Niemandem aber so sehr, als einem Manne wie Ebel — eben ihm selbst. Seine geheimsten und innigsten Wünsche gingen vor seinen Augen in Erfüllung; er erregte Aufmerksamkeit, er empfing Beweise persönlicher Anerkennung, und sein grösstes, ausgebildetstes Talent, die gesellschaftliche Geschmeidigkeit, konnte sich nun glänzend entfalten und neue Triumphe bereiten. Die Frau v. d. Groben begann aber sogleich ihre grösste Thätigkeit für ihn ; von seinem Lobe, von anbetender Bewunderung seiner Güte, Liebe und Frömmigkeit überströmte nun in den begeistertsten Aus- drücken ihr Mund, und doch Alles in einer Weise, wie es einer ge- l)ildeten und mit allen Vorzügen ihres höheren Standes ausgerüsteten Frau geziemend war, ohne irgend Verdacht erregen zu können. Was war nun natürlicher, als dass zunächst Frauen, namentlich aus den befreundeten adligen Kreisen, zu Ebel, zunächst in seine Kirche, dann auch in sein Haus geführt wurden ? In dem Masse, als sich nun ein näherer und der Art nach gebildeter Kreis um Ebel versam- melte, in demselben Masse bildete sich auch einige Spannung” zwischen diesem und dem eigentlich Schönherrischen Kreise ; denn ,9cine Damen konnte Ebel doch nicht zu Schönherr führen, um dessen Abends begonnenen und oft gegen Morgen erst sich endenden A^orträgcii beizuwohnen ; auch konnte er sie der dort herrschenden PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 305 Disciplin nicht unterwerfen ; denn etwas strenge scheint diese bei Schönlierr allerdings gewesen zu sein, wenigstens war sie nicht so beschaffen, wie man sie für junge, fein gebildete Damen geeignet halten kann. Auf seine Autorität zu halten, fühlte Schönherr als Paraklet sich berechtigt, und die Freiheit, die er Anderen gestatette, bestand lediglich darin, dass sie, gleichfalls auserwählte, in der Apokalypse und anderen heiligen Schriften wohl bezeichnete Per- sonen, hin und wieder einigen Einspruch thun, auch wohl eine halbe Nacht hindurch mit ihm selbst und untereinander heftig zanken durften, worauf sich dann aber Alles wieder in das alte Subordina- tionsverhältniss einfügen musste. So wenigstens ist es mir in späteren Jahren — denn ich selbst habe Schönherr’s Schwelle nie betreten — von Mitgliedern jenes Kreises erzählt worden. Tiefer aber lag noch ' ein anderer Grund zum Zerwürfniss zwischen Ebel und Schönherr. Ersterer sah sich allmah- lig in die günstige Lage versetzt, selbst Oberhaupt sein zu können, und eines aus edleren Gliedern, jedenfalls ans angeseheneren und angenehmeren Personen bestehenden Kreises ; in diesem wurde ihm Verehrung, Unterwerfung, ja xVnbetung entgegengebracht ; dort sollte er ein unus ex multis sein, und unter welchen ! Da sollte er neben einem Handschuhmacher, Kupferschmid, Lackfabrikanten, Victualienhändler u. s. w. sitzen und sich mit diesen, zuweilen von diesen ausschelten lassen ; denn auf Standesverschiedenheit legt Ebel einem besonderen Werth; in späteren Jahren hörte ich selbst mit Mehreren von ihm sagen : Christus habe es schlimmer als er gehabt, der habe mit ungebildeten Leuten der untersten Yolks- klasse umgehen müssen, er aber habe Grafen, Gräfinnen u. s. w. um sich. Auf solche Weise und aus solchen Gründen häuften sich denn -immer die Reibungsmomente, bis endlich im Jahre 1819 Ebel sich von Schonherr völlig trennte, die beiden Vornehmen jenes Kreises, den Grafen von Kanitz und das Fräulein von Derschau mit sich nehmend, wie sie immer ganz besonders seiner Person angeschlossen waren. Nun fing Ebel an gegen Schönherr zu predigen (seine persön- lichen Angelegenheiten, die er für identisch mit denen Gottes hielt, wurden alle Zeit von der Kanzel her wie in den häuslichen Zusam- menkünften verhandelt, mit dem Unterschiede nur, dass in der Kirche die sogenannten draussen Stehenden nicht recht merken konnten, worauf es gehe, wer gezüchtigt, wer gegeisselt ward.) Nichts war gegen seine Lehre, diese wurde vielmehr durchaus VOL. II. X SOG DARSTELLUNG DER festgelialten imd immer mehr nach ihrer ganzen abenteuerlichen Grundlage ausgebildet — aber gegen seinen Bart (er trug einen sehr langen und in der That schönen,) gegen seinen Rock (der einen eigenen Schnitt, eine eigene Zusammenfügung hatte, wie dies Schönherr als sekier geistigen Würde für angemessen und nothwendig erforscht hatte,) gegen die Sonderbarkeiten seiner äusseren Erscheinung überhaupt, aber auch gegen seine Herrsch- sucht, Unduldsamkeit, Heftigkeit u. s. w. Das Reich war nun jedenfalls getheilt, die Parteien standen sich feindlich gegenüber. Gemeinsames hatten sic nur am Lehrsystem ; wo aber die Kraft und die Möglichkeit eines äusseren Gelingens gesetzt war, konnte nicht gezweifelt werden. Dazu kommt noch, dass Schönherr ein viel zu gradsinniger, aufrichtiger und im ganzen zu nobler Mann war, um sich irgend unddler Mittel für seine Zwecke zu bedienen; allmählig fiel Alles von ihm ab, bis auf ihn selber ; denn er beharrte bei sich bis an’s Ende, ja im Todesmomente versicherte er fest : ihn könne der leibliche so wenig als der geistige Tod treffen, er sei ja der Mensch gewordene Paraklet, er werde nur umkleidet, nicht entkleidet. Ebel aber richtete sein Reich nun mit vieler Klugheit ein; zuvörderst bemerkte er sehr richtig, dass, um Zwist und Zer- würfniss zu vermeiden. Nichts von vorneherein wirksamer sein könne, als keinen Widerspruch aufkommen zu lassen. Und dies war anfänglich um so leichter zu erreichen, da der Kreis ausser den Damen, die zu keinem Widerspruch, sondern nur zur innigsten Anhänglichkeit für Ebel gestimmt waren, nur aus Kanitz bestand, wenn man nämlich von den näher Unterrichteten der eigentlichen Verhältnisse sprechen soll. Kanitz ist aber seiner ganzen Natur nach zu Nichts so sehr geeignet, als zu einem Anhänger, da man nicht weniger selbstständig sein kann, als er es eben ist. Ueber- dies war Anfangs Alles voller Lieblichkeit und Freundlichkeit, und wo einmal die Lehre als Unantastbares, Unzweifelhaftes fest- stand, zu einem Widerspruche nicht leicht eine Veranlassung. Es musste nun aber fcstgestellt werden, wer denn die Person des Ebel sei, d. h., welche Stelle er im Geisterreiche, im Universum, also nothwendig zunächst im Reiche Gottes einnehme. Dass es eine der höchsten sein müsse, verstand sich von selbst und aus der ganzen Lehre ; Ebel selbst sagte : wie sollte ich denn wissen, wie die Welt geschaffen ist, wenn ich nicht dabei gegenwärtig gewesen wäre ? Da er nun jenes wusste, so konnte cs auch an diesem nicht PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 307 gefehlt haben. Es lag nahe, dass er eine Person ans der Trinität sein müsste ; der Vater aber konnte er nicht sein ; denn der bleibt ev/ig in sich selbst verborgen, er ist ja übrigens anch das erste Urwesen (Feuer,) das in keine Umbildung seiner selbst eingehen könne ; einen Paraklet gab es schon, wenn man auch oinränmen musste, dass er sich seiner Würde nnd seiner Bestimmung un- würdig, wenigstens dermalen erwiesen habe, aber er kann ja wohl noch umkehren, und man müsse, dass dies geschehe, für ihn beten. (Man hat allerdings, überdenkt man dergleichen mit Ruhe und im Zusammenhänge, Ursache, über das Mass der Verirrung und der geistigen Vermessenheit zusammenzuschaudern ; denn während die Gläubigen der christlichen Kirche flehen, dass der heilige Geist sie vertrete und für sie beim Vater beten möge, 'wurde hier von schwachen, sündhaften, an Haupt und Gliedern kranken Menschen gebetet — für den heiligen Geist selbst ! Und dabei und darin eben erschienen sie sich barmherzig, versöhnlich und liebend !)^ Es konnte also die Person Ebel’s keine andere sein als die Christi. Herausgefunden hatte dies zuerst das Fräulein von Derschau (nachher Gräfin von Kanitz); mit freudiger Zustimmung als un- mittelbar evident wurde es aufgenommen von der Frau Gräfin von der Gröben; von Kanitz war kein Widerspruch zu erwarten. Nackt und unumwunden wurde dies indess nicht Allen ausgesprochen, es hiess nur : Ebel sei der Repräsentant des Heiligen und Reinen im Universum, er sei der vollkommene Mensch, und zwar sei dies seine neue Natur. In diesen verhüllenden Ausdrücken jedoch liegt nicht nur jene Bestimmung, dass Ebel nämlich der zu unserer Zeit erschienene Christus sei, sondern noch mehr einge- schaltet, dass er der höher ausgebildete, vollendete Christus sei ! Hiermit aber verhält es sich der Lehre nach so : der zuerst er- schienene Christus sei nur zum Theil Mensch geworden, seiner- Geburt nach nämlich aus der Maria, aber von keinem Menschen gezeugt; da aber der Gottessohn auch vollkommener Menschensohn w’erden muss, so muss ein Christus von einem Menschenpaare gezeugt werden ; dieser Gezeugte aber muss, was durch die menschliche Zeugung ihm Sündhaftes an- und eingeboren ist, von sich abstreifen, und hiezu bedarf es der Hilfe, des Beistandes und der Kraft aus dem zwar nicht vollkommenen, aber gekreuzigten und versöhnenden Christus. Hat nun der neue Christus es dahin gebracht, diese seine neue Natur anzuziehen, so ist er der reine und heilige und vollkommene Mensch. Er darf aber ja nicht 303 DARSTELLUNG DER wieder von Anfeclitungen ans der alten Natur sich bestricken lassen. Und hierüber wachten in der That mit der änssersten Sorgüdt die beiden genannten Damen über Ebel. Dieser nämlicli behauptete immer, seine alte Natur bestände in der Unsicherlieit des Gemüths, Unterwürfigkeit u. s w. Daher durfte er dann, wenn er seine neue Natur behaupten sollte, sich nur als fest, bestimmt und als Herr zeigen. Und in Wahrheit, er gewann hierin eine grosse Fertigkeit! Was er nun auf diese Weise that, das war eben, weil es in dieser Weise geschah, also aus der neuen Natur, rein und selig. Noch eine andere Frage darüber zu thun, einen anderen Prüfstein zu gebrauchen, war schlechthin un- statthaft, weil es ein innerer Widerspruch gewesen wäre ; wo sollte denn ein Kriterium über das Heilige und Reine hieraus hergenommen werden ? Eine andere Frage aber ist die, was denn nun die Aufgabe dieses Reinen und Heiligen in der That sei, was er thun, wodurch er seine göttliche Natur vollziehen, diese selbst bewähren solle. Aber dies ist vielmehr gar keine Frage : was konnte der Reine und Heilige Anderes thun, als reinigen und heiligen ? und was konnte seine Sendung sonst bewähren als Reinigung und Heiligung? Und ebenso wenig kann es, wenn man nur die Grundlage des Lehrsystems, das ja die Erkenntniss der Wahrheit selbst ist, kennt, zweifelhaft bleiben, welches das nächste Thun, das wichtigste Geschäft dieser Person sein müsse. Alles Uebel ist ja in die Welt gekommen lediglich dadurch, dass der Teufel das zweite (weibliche) Urwesen, Finsterniss, Wasser, verführt, von den Ein- flüssen des ersten Urwesens abgewendet hat; (denn woher der Teufel selbst gekommen, was ilm verführte, danach fragt kein Mensch, oder es wird ihm geantwortet : der Hochmuth ; aus sich selbst musste geantwortet werden, wenn geantwortet werden sollte ; aber man bedenke, was darin liegt : aus sich selbst 1) Alles Uebel also durch die Verführung des weiblichen durch einen teuflischen Einfluss des männliclien, alle Rettung also durch Reinigung und Heiligung des Weiblichen, durch einen göttlichen männlichen Einfluss. Hiernach nun verstand sich eben nach dem Lehrsysteme Vieles, was die Ausführung anlangt, von selbst. Zuvörderst konnte es nicht die Meinung sein, dass Ebel als die bestimmte Person des Heil igen und Reinen alle Frauenzimmer selbst heiligen und rei- nigen kann, sondern nur die weiblichen Hauptnaturen; diese aber waren nicht fern zu suchen ; es waren natiirlicli diejenigen, die PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 309 sicli zu ilmi gefunden und im Laufe der Zeit sich um ihn versammelt hatten. Drei hervorragende Aveihliche Wesen, die eben als solche betrachtet wurden, Avelche schlechthin zu Ebel gehörten, waren aber in dieser Hinsicht besonders zu berücksichtigen, da sie als Hauptnaturen die Wirkung weiter tragen sollten; cs waren dies die Frau v. d. Groben, seine Frau als Lichtnatur; Fräulein Emilie von Schrötter, seine Frau als Finsternissnatur ; und seine ange- traute Frau, welche die Umfassung (ein Ausdruck, der viel bedeuten, und oft aus der tiefsten Noth der Begriffslosigkeit helfen musste) sein sollte. Ausserdem wurden nun noch viele andere Aveibliche Wesen, insofern sie der bestimmten Heiligung und Reinigung bedurften, nicht abgeAviesen, auch dazu angehalten, Avie eben die verstorbene Gräfin von Kanitz (früher Fräulein v. Derschau), Maria Consentius und nicht wenige Andere, Sodann Avar es auch einleuchtend, Avie diese Acte der Heiligung und Reinigung zu Amllbringen seien: es musste auf uiwesentliche Weise, aber von dem Reinen und Heiligen und an einer nach der Reinigung und Hei- ligung Verlangenden geschehen. Die urwcsentliche Weise aber ist die geschlechtliche, das Reinigende ist das freie und klare BcAvusstsein. Die Acte mussten also geschlechtliche Beziehung haben, und es musste dabei geredet Averden ; denn das ist BcAvusst- sein. Das Geschlechtliche aber darf nicht bis zur Zeugung ge- trieben Averden ; denn nicht diese zunächst, sondern die Uebung im ÜrAA’esentlichen auf reine und reinigende Weise Avar die Absicht. Also nur bis zur Zeugung hin. — Sodann begriff es sich auch, dass diese Acte nur mit denjenigen Damen vorgenoramen werden konnten, die nicht bloss erst unterichtet und eingcAveiht Avaren, sondern sie mussten auch ihre Sünden und namentlich in Beziehung auf ge- schlechtliche Neigungen, Versuchungen u, s. av. bekannt, und auf alle Weise sich als untergeben, Avillig und abhängig bcAviesen haben. Endlich aber war es auch einsichtlich, dass die Acte nicht mit Aveiblichen Personen vorgenommen Averden konnten und dui-ften, die eben in weiblicher, d. h. in geschlechtlicher Beziehung keiner Zurechtstellung bedurften, Aveil sie eben in geschlechtlicher Rück- sicht nicht mehr Frauen waren, also Aveder mit alten noch mit ält- lichen. Mit solchen Avurde dergleichen nicht nur nicht gethan, sondern darüber gegen sie Amllkommenes Geheimniss beobachtet, weil sie es nicht Avürden verstehen können. Bei der Aufgabe, die ich mir hier gestellt habe, eine sehr ver- wickelte und venvorrene Sache in ihren psychologischen Momenten DARSTELLUNG DER :3io naclizuweisen, war der eben erörterte Pnnct derjenige, den in’s Wort zu fassen mich die grösste Ueberwindung gekostet hat ; denn «kelhaft und widcnvartig in der Erscheinung, grauelliaft dem Wesen nach, aller Vernunft und unverzerrtem natürlichem Gefühl empörend, ist dieser Vorgang dennoch, was die Frauen anlangt, nicht nur nicht aus sündlichem fleischlichem Gelüste, ja nicht nur aus guter und frommer Absicht hervorgegangen, sondern (und dies ist meine innerste, auf genaue Kenntniss der Personen gegründete Ueberzeugung) eine Verirrung, in die unedle weibliche Gemüther gar nicht gerathen können, sondern eben nur edle, hochbegabte und zur grössten Selbstverleugnung durch tiefe Religiosität fähig gewordene. Wäre von Abwägung der Schuld die Rede, könnte hiervon unter Menschen überall die Rede sein, so müsste das Nichtscliuldig über die Frauen ganz unbedenklich ausgesprochen werden ; denn zur gröbsten Versündigung haben nicht nur die feinsten Fäden, sondern die edelsten Regungen hingeführt, und Alles ist im Gefühl der Selbstverleugnung um der Wahrheit, um Gottes willen geschehen. Und in der That könnte dem Richter, der ein Urtheil aussprechen und deshalb auch die Verhältnisse innerlich erkennen muss, nichts StÖrenderes, nichts sein Urtheil Trübenderes begegnen, als wenn ihm ein Gefühl von Missachtung gegen die in Rede stehenden Frauen erwachsen sollte ; noth wendig würde ihm hiermit sogleich der richtige Einblick in das wahre Verhältniss desjenigen, was das Thun und was das Leiden, das Wollen und das Handeln gewesen ist, sich schliessen, oder we- nigstens verwirren und unsicher werden müssen. Ich kann aber mit der freien Aussprache dieser meiner Ueberzeugung nicht so verstanden, oder vielmehr so völlig missverstanden werden, als ge- dächte ich damit eine Vertheidigung in objectiver Hinsicht in Beziehung der Frauen zu übernehmen, oder die Schädlichkeit und Verderblichkeit eines solchen Verhältnisses irgend wie verkleinei'ii zu wollen. Niemand kann mehr überzeugt sein, wie entartend und entartet dieses sei, an welchen Abgrund jene Frauen in der That geführt seien. Das aber sage ich, und von dessen Wahrheit durch- dringend überzeugt, dass in subjectiver Beziehung die Frauen schuldlos sind, dass sic in ihrem Wollen und Bestreben zu den edlen und verehrlichsten ihres Geschlechts gehören. Hinzufügen aber muss ich auch und mit der gleichen Festigkeit der auf die si)eciellste Personenkenntniss begründeten Ueberzeugung, dass cs ein grosses Glück sei, ja, dass Gott sehr zu danken sei, dass cs PIETISTISCHEN TJMTEIEBE IN KÖNIGSBEBG. 311 nicht zu gr()sseren Gräueln, nicht zu den schrecklichsten Hand- lungen gekommen ist. Denn es unterliegt, kennt man eben die Personen in ihrer ganzen, wahren Eigenthümlichkeit, nicht dem mindesten Zweifel, dass diese Damen (namentlich aber die Frau Gräfin von der Grüben, die edelste Natur von Allen) jede Handlung, und auch die Schauder erregendsten zu vollziehen geneigt sein würden, wenn Ebel sie ihnen ernstlich geböte ; ja, sie würden es mit Freuden thun, und jede innere Regung dagegen als Sünde, als Versuchung des Teufels betrachten und besiegen. Was Ebel ihnen zu verschweigen auf- giebt, wird keine Inquisition und keine Tortur ihnen über die Lippen bringen. Ich verkenne nicht das hohe Maass des Fana- tismus, der in diesen Personen ausgebildet ist, ich verkenne nicht seine Schauder erregende. Alles zertrümmernde Kraft, ich aner- kenne aber die ursprünglich edlen Motive und beklage aus tiefstem Herzen, dass edle Hingebung so sehr ihren wahren, würdigenden und adelnden Gegenstand verfehlt hat. Nach dieser Zwischenbemerkung, die ich für nothwendig hielt, und von der ich wünschen muss, dass sie den Richter innerlich nicht unberührt lassen möchte, kann ich, zufrieden, das Wider- strebendste des Ganzen abgethan zu haben, in meiner Darstellung fortfahren. Wenn nun das Nächste und Wichtigste des heiligen und reinen Ebel (man überwinde mit mir den Widerwillen gegen diese Identifizirung ; denn sie ist, eben wenn die Darstellung so billig und richtig als möglich vom Standpunkte jener gegebenen Grundverirrung ausgemacht werden soll, nothwendig) auf die Frauen und die Reinigung der Frauen als zweiten Urwesens, in das eben die Sünde eingedrungen, gerichtet ist, wenn dieses nur nach er- theilter Belehrung u. s. w. durch die bestimmten, stufenweise fort- schreitenden geschlechtlichen Acte bis zur Zeugung hin geschehen l^ann, so entsteht die Frage : was hat’er denn mit den Männern zu thun? An sie — das ist die einfache Antwort — hat er die Lehre zu bringen, sie zu ermahnen, sie inne werden zu lassen, dass sie aus dem zweiten verführten Urwesen geboren sind und somit die Sünde substantiell in sich tragen, sie zu schelten, heftig zu schelten, aber auch ihnen zu schmeicheln, sie zu ermuntern, und sie zu vestigiren, wenn sie zu Etwas zu gebraiichen sind, und da dies Letztere niemals im Voraus zu bestimmen ist, so nur einst- vreilen zu fixiren. Das am Besten Berechnete aber hierbei war, dass er selbst in der That mit Männern sich am Wenigsten zu thun ‘312 DARSTELLUNG DER machte, sondern sie an die Franen wies, sie diesen zur Leitung übergab. Diese wurden zuvorderst als die Geförderten betrachtet, und da hiess es denn : liie gilt es nicht Mann noch Frau, sondern nur christliche Erfahrung und tiefe Erkenntniss ; wer hierin weiter ist, der kann dem Andern rathen, ihn weisen und leiten, und es ist dessen Pflicht, wenn es ihm um wahres Christenthum zu thun ist, sich jenem unterzuordnen, sei es Mann oder Frau. Von dem Ge- bote und Verbote : ,^taceat mulier in ecdesia^’' konnte hier schon deshalb nicht die Rede sein, weil nicht blos ohne Frauen hier keine Kirche gewesen wäre, sondern in Wahrheit diese Kirche nur von Frauen geleitet wurde, da genau genommen, Ebel selbst das, was er geworden, nur durch Hingebung und Bestimmung der Frauen geworden ist, freilich in ganz anderer Art und Weise als bei den übrigen. Von der Praxis, die nach und nach in diesem Kreise ausgebildet und methodisch strenge gehandhabt worden ist, wird später zusammenhängend gesprochen werden ; hier kommt est nur darauf an, nachzuweisen, was aus der Weisung der Männer an die Frauen und durch die Unterordnung jener unter diese (wovon nur selten und nur für einzelne Momente Ausnahme gemacht wurde) entstanden und für Ebel und seine Zwecke gewonnen wurde. Zu- nächst nämlich war wohl hierdurch am Besten gesorgt, für die Einübung der höchsten Verehrung und des tiefsten Gehorsams für die Person EbeTs ; sodann aber war eben das, was an einer solchen Stellung der Männer zu den Frauen als Verkehrung erscheinen kann und es in der That auch ist, die wahre Zurechtstellung für jenen Kreis. Wenn Männer von Frauen über die unentweichlichsten Probleme der Philosophie belehrt werden sollten, so verstand es sich gleich von selbst, dass die Männer Alles, was sie sonst durch Gelehrsamkeit, Forschung, eignes Studium wussten und hatten, bei Seite liegen lassen mussten; dies sind nicht Waffen, die Frauen re- spectiren können, besondei^s nicht lehrende Frauen; all dergleichen vielmehr musste vorweg als eitle Weisheit der verfinsterten Welt, als gelehrter Plunder weggeschoben sein und bleiben. Hiermit war denn sogleich Alles aus den Händen gewunden, wodurch dio Abenteuerlichkeit der zu lehrenden Lehre hätte von vorn herein zertrümmert werden können. Sodann wurde jene Art des Unter- ordnuugsverhältnisses für nöthig gefunden, weil es das Geeignetste ist zur Demüthigung, diese aber selbst das Nöthigste sei. Dass die Frauen dadurch hochrnüthig gemacht wurden, war kein Ein- wand, da sie schon demüthig waren. Ferner wenn Männer Frauen PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 313 Siinclenbckeimtnisse in den nacktesten, schärfsten Ansdrücken ah- legen sollten, wenn dies wie natürlich vorzüglich über die Griind- verderbniss, die geschlechtliche geschehen musste, so stellte sich dadurch sogleich ein Verhältniss ein, das das unnatürlichste an sich lind die Scham auf alle Weise zerstörend hier znm natürlichen wurde, das eben, weil es aller Natur widersprach, eben als die neue Natur begründend angesehen, gelobt und auf alle Weise geföixlert wurde. Je überströmender man in dieser Hinsicht war, je empö- renderer Ausdrücke man sich bediente, desto hoher wurde man gestellt, desto mehr als im wahren Ernst der Heilung stehend wurde man betrachtet. Schien das Bekannte nicht wichtig, d. h. nicht arg genug, so erregte das Unzufriedenheit und wurde ein Festhalten am Argen, ein Unterhandeln mit dem Teufel, Lauheit, ärger als kalt und warm genannt, und nun begann das heftigste und andringendste Pressen auf andere und geschärftere Bekenntnisse. Kamen solche hervor, so wurde Gott gepriesen, der das Herz eines Verstockten erweicht hatte. Wollte man daher Ruhe, um nicht zu sagen Ruhm erlangen, so blieb nichts Anderes übrig, als allenfalls die Phantasie zu Hilfe zu nehmen und erdichtete Sünden als wirkliche zu bekennen, ja, es wurden von den Damen sogar Sünden proponirt, die man begangen haben möchte, und die nun als be- gangen zu beichten waren. — Wenigstens ist es mir — das darf ich bei Gott dem Allerheiligsten versichern — so ergangen ; ich habe Sünden mündlich und schriftlich bekannt, die ich nie begangen, die mir zu bekennen von den Gräfinnen v. d. GrÖben und von Kaiiitz auf- gegeben wurde, zu denen sie mir die Ausdrücke, in denen sie bekannt werden müssten, theils genannt, theils, wenn ich sie nicht scharf genug getroffen hatte, corrigirt und emendirt haben. Unter welchen Umständen dies geschehen sei, wird weiter unten näher angegeben werden. Welch ein Verhältniss der Abhängigkeit hiedurch aber geknüpft, ja wie sklavisch gebunden man dadurch werden, welche Herrschaft der Herrschenden hierdurch begründet werden musste, das bedarf wohl gar keiner Erwähnung. Zwei andere Momente müssen aber hiemit noch in Verbindung gebracht werden. Einmal nämlich konnte es nicht ausbleiben, dass bei einer solchen Stellung der Frauen, bei den Lehren des Systems über die geschlechtlichen Verhältnisse und bei der Methode, diese in der Liebe zu reinigen und zu heiligen, bei der völligen Niedergerissenheit aller gewöhn- lichen Schranken der Sitte und in Wahrheit auch der Sittlichkeit, bei der Freiheit, die die Damen nicht blos gestatteten und gewährten, 314 DAKSTELLUNG DER sondern znm Thcil sogar anboten nnd lehrten, bei alle dem, was man ünverzwängtheit, Wesenheit nnd zur Freiheit der Kinder Gottes gehörig nannte — bei alle dem, sage ich, konnte es nicht ausbleiben, dass in Zeiten, in welclien man nicht gequält wurde, inan nicht von innerem Ekel und Verdruss (die man aber innerlichst verschlossen halten musste) gequält war, nicht Regungen und Aeusserungen sinnlicher Begierde sich einstellen sollten, denen zwar die ehrendsten Namen beigelegt wurden, die dadurch aber nicht aufhörten zu sein, was sie eben sind. Schon das unaufhörliche starke Küssen und Umarmen, das gang und gebe war, die ungenirte Art der körperlichen Annäherung auch da, wo von geschlechtlichen Üebungen zur Heiligung keine Rede war, sondern zu der gewöhn- lichen Art des Zusammenseins gehörte (denn in Gegenwart irgend eines Fremden, draussen Stehenden trat das förmlichste und zier- lichste Cereinonieli ein), schon dies konnte nicht verfehlen, jene Wirkung sinnlicher Erregung auszuüben, zumal viele der Frauen mit vielen Reizen des Aeusseren wie des Geistes ausgestattet waren. Wer etwa sagen wollte, es sei ilmi hierin anders ergangen, von dem scheint cs mir, dass er sich belüge oder wenigstens täusche. Ich glaube nicht, dass es irgend Jemanden gebe, der die gewöhnlichen sittigen und sittlichen Schranken als für sich überflüssig erachten dürfte. Das andere Moment aber ist dies; dadurch, dass die Dilänner den Frauen überwiesen waren zur Leitung und Belehrung, hatte Ebel für seine Person den Vortheil, ganz in der Entfernung bleiben zu können, von jedem Conflicte frei zu bleiben und scheinbar eben nur geschehen zu lassen. Genaueste Kunde musste ihm ja doch über Alles gegeben werden, nur blieb es ihm bei der Verhandlungsweise ganz frei gelassen, ob und wie viel directen Antheil er an einer Verhandlung nehmen wollte. Geschah es z. B., dass sich einmal die Verhältnisse der persönlichen Verhandlung ungünstig verwickeln wollten, drohte etwa ein A^er- lust, so trat er mit überschüttender Freundlichkeit und Lieb- kosung ein, alle Verwickelung wegschiebend, den ganzen Gegen- stand fallen lassend, und Alles in lauter Lieblichkeit und Rührung auliöseiid. Schien es dagegen ein anderes Mal, dass ein verstärkter und stärkster Angriff nothwendig sei, dann shritter zornvoll, heftig, auf’s Aeussertsc erregt, mit Höi lenstrafen und AVrdammung um sich schleudernd ein. Mit einem AVorte, er hatte durch diese .Anordnung am Besten für das gesorgt, was seine bewundernswürdig ausgcbildete Taktik ist, — das persönliche Reserviren. Geschehen PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 3 1 5 musste ja doch immer, was er wollte, imd wie er wollte. Noch andere Vortheile geringerer, doch niclit zu verschmähender Art erwuchsen ilim aus dieser Stellung. Um die Verbindung mit Männern, namentlich mit gelehrten oder überall ausgebildeten und unterrichteten war es ihm eigentlich sehr zu thun ; theils sollte dadurch sein Ruf als wenig unterrichteter, hohlschwännender Mann widerlegt werden, theils sollte durch sie seine Lehre mit Gelehrsamkeit und gutem Ansehen wohl aptirt, nach aussen ge- tragen werden und verbreitet. Hatten ihm nur die Damen solche Leute gut zugerichtet, d. h. so, dass sie geneigt schienen, den Inhalt ihres Wissens aufzugeben, die Form aber beizubehalten für einen anderen Inhalt, eben die Schonherr-Ebersche Lehre, so waren sie höcbst brauchbar. Ebel selbst wollte daher nicht gern gegen Gelehrsamkeit ankämpfen, er wollte sie vielmehr in Dienst nehmen, aber die Diener mussten ihm fertig geliefert werden. Ja, einige Kleinigkeiten nahm er gleich mul mit Herablassung an. Er hat Mehreres drucken lassen, Predigten u. s. w. ; bei mehren befinden sich Beilagen, Excurse, z. B. ex- egetische Bemerkungen über Stellen des alten und neuen Testa- ments ; er versteht aber schlechthin Nichts vom Griechischen, und Hebräisch kann er nicht lesen; er gestattet cs Andern, diese gelehrten Bemerkungen auszuarbeiten, versteht sich in seinem Sinn, und sie wurden auf seinen Namen gedruckt. Ebenso ist es mit Citaten aus Philosophen, neueren Schriftstellern, ja mit der Sprache selbst, die druckfäbig zu machen, immer nicht unwesent- licher Verbesserungen bedurfte. Diese wurden aber meistens von den Damen, namentlich von der Gräfin von der Groben, die ein iiicht geringes Talent zur sprachlichen Darstellung besitzt, besorgt. Treten nun aus diesen Verhältnissen, Ansichten und Verfah- rungs weisen genug Elemente hervor und zusammen, die das Bedenkliche und Verderbliche des Ganzen hinreichend erkennbar machen, so wurde Alles noch mehr verschlimmert durch die ver- kehrteste Ansicht einer an sich vielleicht rein biblischen Lehre, der vom Teufel. Es ist nicht meine Aufgabe, über diese Lehre ein Urtheil auszusprechen; mir selbst scheint sie in den Worten der Bibel enthalten zu sein, ich weiss aber auch, dass es sehr fromme christliche Gottesgclehrte, Bibelgläubige Theologen gegeben hat. die die Lehre vom Teufel nicht nur nicht mit der Vernunft, sondern auch nicht mit der heiligen Schrift und der Liebe Gottes zu vereinigen gewusst und daher lieber den Teufel, als Vernunft, DARSTELLUNG DER 31 G Schrift nnd die innige Ueberzengung von der Tdehe Oottes anf- gegeben liaben. ])och nie cs sich damit verlialten mag, so viel scheint jedenfalls gewiss, dass es immer ein bedenkliches Zeichen ist, wenn ein (Geistlicher fort nnd fort den Teufel citirt, nielir von ihm als von Christo spricht. (Giebt es einen Teufel noch jetzt, nnd ist er immer noch, auch nach der Krscheinnng Christi nnd der weiten A'erbrcitnng dss Christenthnms so sehr miiehtig, so werden IMenschen ihn wohl nicht überwinden, nnd jedenfalls ist’s zweifel- haft, ob die strengen Vertreter der Existenz des Teufels die in- nigsten Verehrer nnd Diener Christi sind. Doch anch dies kann liiei’ ganz dahin gestellt sein ; denn l*lbel nnd diejenigen, die ihm folgen, machen von dieser Lehre eine Anwendnng eigener Art_ Zwei Eigenschaften des Teufels seien es, die ganz besonders anf- gefasst nnd berücksichtigt werden müssten : dass er listig nnd der Lügner von Hans ans ist. Durch List verführte er das zweite L^i’wesen, durch sie nnd durch seine Lügen berückt er noch immer fort die Menschen nnd hält sie in der Finsterniss. Seid listig wie die Schlangen, war Ebel’s Wahlsprnch nnd sein Losungswort ; denn von dem erklärenden Zusätze : ,, nnd ohne Falsch wie die Tauben,” davon durfte hei ihm, da es sich von selbst verstand, nicht die Rede sein. Zn belehren nnd zu bessern ist der Teufel nicht, überlisten muss man ihn ! Ihm AVahrheit entgegenstellen ist thörichte Einfalt, er kennt ja eigentlich die Wahrheit, aber will sie nicht ; man muss ihn hintergehen und l)erngen nnd eben dadurch Gott dienen. Würde Jemand, der es leibhaft mit dein Teufel zu thnn hätte, sich solcher Waffen und Vertheidignngs* mittel bedienen, so könnte das immer geschehen nnd der Erfolg abgewartet wei’den. Wird diese Taktik aber so gebraucht, dass man den Zwischensatz als Axiom eingeschoben hat : die Menschen, so lange sie noch nicht die Erkenntniss der ^Wahrheit haben, d. h. so lange sie noch nicht die Lehre, die in diesem Kreise mit jenem Namen belegt worden ist, angenommen haben, stehen nicht Idos in der Anfechtung vom Teufel, sondern in seiner Macht; man muss also, eben um sie zu retten und aus ihnen Kinder Gottes zu machen, den Teufel in ihnen bekämpfen, gegen welchen sie selbst ganz ohnmächtig sind, ihn entweder gar nicht kennend, oder iiin wohl gar verleugnend ; so muss man eben sie selbst mit den Waffen gegen den Teufel behandeln, bis sie die Erkenntniss der Wahrheit gewonnen, d. h. angenommen und dadurch zum selbstän- digen Kampfe gegen den Feind ausgerüstet und zum gewissen PIETISTISCHEN UMTEIEBE IN KÖNIGSBERG. 317 •Siege tüchtig gemacht sind. Es ist also ein ganz einfaches Dilemma gestellt : entweder die Wahrheit, d. h. jene Erkenntniss mit ihren Geheimnissen, ihren Aufschlüssen, ihi'en Waffen wird eingenommen ; oder diese Wahrheit mit ihren Attributen und Eigenschaften sind die Menschen, wie sie nun eben sind, und ohne viele Vorbereitung anzunehmen, ja zu ertragen nicht fähig ; so lange aber dies nicht ist, stehen sie unwiderruflich, nothwendig und wehrlos unter der Herrschaft des Teufels. Es bleibt demnach Nichts übrig als das Zweite zu jenem Dilemma : man muss den Teufel in ihnen bekämpfen, und zwar, so wie es ihm gebührt. Wahrheit braucht er nicht, denn er kennt, aber will sie nicht, ja er missbraucht sie, wenn er nur irgend kann ; überlisten muss man ihn und so ihn mit sich selber schlagen ; ein Lügner ist er : wohl, er muss überboten und getäuscht werden. — Die Wahrheit ist Gottes, die Lüge ist des Teufels, Jedem also das Seinige; den Teufel mit Wahrheit angehen und bedienen, heisst Gott verachten, und ihm seinen Theil, das ihm gebührende versagen, während den Teufel überlisten und belügen, Gott dienen und ihm das Seinige darbringen heisst. Es mus bei diesem Allen unvergessen bleiben, dass diese Taktik eben gegen die Menschen, gegen alle Menschen, die nicht die Erkenntniss der Wahrheit haben, auzuneh- men sei. Welch ein Abgrund erüffnete sich hier ! Und doch überredet man sich, so in der Wahrheit zu stehen, in der Liebe zu handeln, und das Wohlgefallen Gottes sich sicher zu erwerben. Was nun Ebel anlangt, so ist seine Stellung diese : er ist der vollkommene Mensch, der Heilige und Reine, er hat die Wahrheit zum vollkommenen Theil, er ist sie. Ihm zur Seite stehen immer einige Auserwählte, sie haben die Erkenntniss der Wahrheit von ihm erhalten, sie sind von ihm geheiligt 'worden, sie erfüllen ihre Bestimmung, nicht nur Berufene, sondern Auserwählte, deren ja nur wenige sind, zu sein; ihre Namen werden einst glänzen, und ihrer ist die Herrlichkeit. Ihm (Ebel) gegenüber steht die Welt; zunächst die Natur, aber nur durch die Sünde der Menschen seufzende Kreatur; sodann aber die Menschen selbst, aber geblendet oder verfinstert, was eines ist, durch den Teufel, der sich ja auch als Engel des Lichts kleiden und wenn möglich, die Auserwählten selbst zum Falle bringen köime. Nun behauptet er freilich gar nicht, dass es nicht unter diesen vielen Menschen auch viele Be- rufene, Edelbegabte und durch den Geist mannigfach Erregte und Angezogene gebe, aber um so unglücklicher sind sie ; denn eben sie DARSTELLUNG DER v.'orden you dem Feinde umso leicliter getauscht; er lasst ihnen eine gewisse Frömmigkeit, ein gewisses Christenthum, einen ge- wissen Eifer — aber Alles nur ohne und jenseits der Erkeimtniss der Wahrheit, und so ist denn doch Alles vergeblich und todt und eine leichte Beute des Teufels. Darum hoffte er immer und die Seinen mit ihm, es werde in einer Kürze (über die aber schon viele Zeit vergangen ist) sich ein besonders göttliches Wundei'zeichen an ihm offenbaren, damit die Besseren wenigstens, die ihrer Natur nach Berufenen und noch nicht Verstockten inne werden, wer er sei, und dass in ihm die W ahrheit selbst sei, dass auf ihn gesehen, ihm nachgewandelt werden müsse. Merkwürdig ist’s, dass in diesem Kreise immer das Jahr 183G als das entscheidende, als der Ein- bruch des Tausendjährigen Reichs mit seinen Vorkämpfen betrachtet worden ist. Zu dieser Wahnvorstellung haben indess sowohl die Bengel'schen und die Jung-Stilling’schen Berechnungen die Grund- lagen hergegeben, als jene Annahme auf einer Reihe von Begegnissen Ebel’s und auf ihren zeitlichen Intervallen beruhte. In dieser Voraussetzung der nahe bevorstehenden Veränderung scheint man in jenem Kreise die sonst sorgfältig geübte Vorschrift vernachlässigt und zu einem dreisteren Verfahren bestimmt worden zu sein, wodurch denn allerdings eine Entscheidung, wenn auch nicht über das menschliche Geschlecht, sondern über das Wirken und Thun einiger Menschen, eben jener selbst sich einzuleiten scheint. Kann nun wohl gefragt werden, wie Ebel die ihm Ge- genüberstehenden, d. h. Alle, die nicht die Seinen sind, behandle ? Als Kinder des Tenfefs ! Hieraus folgt keinesweges, dass er sie sehr anfahre, wild anlasse und züchtige ; hierzu vielmehr muss man ihm schon näher gerückt sein ; er behandelt sie, wenn sie Nichts absichtlich gegen ihn unternehmen, mit grosser Freundlichkeit, Milde, lockend ; er sucht den Teufel zu täuschen, damit dieser ja nicht merken möge, was denn eigentlich geschehen soll. Kommt man näher, so werden reine, lautere, evangelische Wahrheiten mit aller Milde vorgetragen und Jedem begegnet, wie es ihm lieb, an- genehm und wohlthuend sein kann. Ist man weiter gekommen, so wird auf Reinigung von den Sünden und auf Einsicht in die Tiefen der Erkeimtniss gedrungen. Nun werden Sündenbekenntnisse abgenommen, anfänglich nachsichtig und ruhig, dann immer sti-enger, fordernder; die Blicke trüben sich. Die Begegnung wird gemcssner, drohender ; kurz, es kommt nun zu alle dem, was bereits oben geschil- dei’t worden ist. Wendet Jemand auf diesem Wege den Rücken, so PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 31.9 ist er verloren; es wird über ihn geseufzt, die Achseln gezuckt, er ist zurückgewuchen vom Ernst der Heiligung und zurückgekelirt in die Finsterniss der Welt und ihre Verderhiiiss, er ist untreu und dem Teufel verfallen. Wer sonst aber neutral steht, der wird eben als im Schatten des Todes sitzend betrachtet, jedoch nicht angefeindet ; dwiB es ist ja des Feindes Schuld und der Untreue; denn das Avird zu- versichtlich angenommen, dass, Avenn Niemand aus dieser Schule untreu gcAvorden Aväre, das Licht schon Aveit verbreitet und Viele gerettet, d. h. nahe und ferne Anhänger Ebel’s geAvorden Avären. Aber diejenigen auch, die eben nicht angefeindet werden, über die man auch im Herzen keinen Groll trägt, haben deshalb doch auf schlichte, Avahrhafte Behandlung keinen Anspruch ; sie können ja die Wahrheit nicht ertragen und Averden vom Vater der Lüge, der die Wahrheit nicht will, beherrscht; sie AA^erden, in sofern man mit ihnen in Berührung kommt, mit, “ Weisheit” behandelt, d. h. man giebt ihnen, AA'as ihnen zukommt, ihnen deutlich ist. Dies aber ist alles Andere eher als die Wahrheit ; mit anderen Worten, man behandelt sie nach dem Princip : “ seid klug Avie die Schlangen,” Avas eben die AnAvendung der List, UnAvahrheit u. s. w. in sich enthält. Wer ihnen aber entgegen tritt, entgegen zu treten scheint, sei es, AVer es Avolle oder Avorin er Avolle, gegen den ist nicht mehr aaug gegen einen BcAvusstloscn, im Dienste des Feindes Stehenden zu verfahren, sondern Avie gegen einen mit seinem Willen dem Feinde Ih’gebenen; an dem kann nichts Gutes mehr gefunden Averden, so wenig als am Feinde selbst; Avelches Arge man von ihm aussage, er hat es verdient, und es Avar schon a priori, Avenn es auch auf keiner Thatsache beruht, mit keiner beAviesen werden kann; diese kann vorausgesetzt und schlechthin behauptet Averden ; denn er ist ein Feind Gottes schlechthin, und ihn, soAveit es geht, zu \’er- tilgen, ist gerecht. Seine Ehre schonen? Ehre eines Feindes Gottes? Ehre eines Teufels? Und nicht blos er selbst kann nach solchen Grundsätzen behandelt Averden, sondern auch in Beziehung auf ihn ist alles zum ZAveck seiner Vernichtung Dienende gestattet in der Behandlung Anderer. Ich scliAveige ganz A'on der empörenden Weise, wie von Ebel und den Seinen gegen mich, den Grafen von Finkenstein und Prof, Olshausen verfahren worden ist, Avelche Alle doch nichts Feindliches gegen ihn unternommen hatten, sondern sich nur, Aveil sie Grund genug dazu in sich gefunden zu haben geAviss geAVorden waren, \oii ihm getrennt hatten. Man griff ihre Personen, ihre sittliche und 320 DARSTELLUNG DER bürgerliclie Elire, ja, so 'weit es gelingen wollte, selbst ihre äussere Existenz schonungslos, listig und mit den Waffen der Lüge an. Hievon aber, wie gesagt, ganz zu schweigen, so bietet die dermalige Verfall rungs weise Ebel’s und der Seinen, da nun einmal eine Unter- suchung eingeleitet und, wie es scheint, unausweichhar und, wie sich dann bei uns von selbst versteht, mit strenger Gerechtigkeit hindurch geführt werden soll, die klare und volle Anschauung sowohl ^'ün dem Grundsätzlichen als von dem Praktischen dieser Leute dar, wo sie es mit Gegnern zu thun zu haben glauben. Zuvörderst nämlich hätte es ihnen doch nicht entgehen sollen, was Jedem offen vorliegt, dass nämlich Niemand gegen sie als Ankläger aufgetreten sei. Niemand Feindschaft gegen sie hege. Niemand Verfolgung gegen sie übe. Diestel, den Grafen von Finkenstein (ich habe diesen Mann seit mehr als 10 Jahren nur einmal zufällig und wenig gesprochen, stehe eben so lange in keinem Briefwechsel mit ihm, achte ihn aber wie seine Gemahlin sehr hoch) mit den gröbsten und schmäh endsten Briefen verfolgend, wird endlich durch den Rechtskonsulenten des Grafen zur Zurücknahme der Beleidi- gungen aufgefordert, wenn er sich keinem Injurien-Processe aus- setzen wolle; er versagt dieses, und die Klage mit den dazu nöthigeii Belegen wird der juristischen zuständigen Landes- behörde übergeben. Diese findet in den Belegen Dinge, die in bedenklicher Beziehung zur Kirchen-Disciplin stehn, und hält es für ihre Pflicht, hiervon dem Consistorio Anzeige zu machen ; dieses findet diese Momente noch bedenklicher, untersucht dieselben, soweit es ihm zustand, und jedenfalls mit aller der Zartheit und Berücksichtigung, die nur eine geistliche Behörde dem geistlichen Gegenstände zuzuv/enden vermag ; das Consistorium berichtet darüber der Vorgesetzten höchsten Behörde, und die Untersuchung wird nun von Staatswegen angeordnet. Es giebt hier also gar keinen Ankläger. Doch nimmt zuvörderst Graf von Kanitz keinen Anstand, in einem öffentlichen Blatte, der allgemeinen Kir- chenzeitung, den sittlichen Euf des Grafen von Finkenstein, seines Schwagers, und der Gräfin von Finkenstein, seiner Nichte und zugleich Schwägerin, als in der ganzen Provinz übel bekannt darzustellcn, dabei auch allerlei andere, wenn auch etwas verdeckter ausgesprochene Anschwärzungen anderer Personen zu insinuiren. Zugleich erhebt sich freiwillig eine grosse Zahl der achtungswer- thesten, zum Theil ihrer äusseren Stellung nach ausgezeichnetsten Männer der Provinz, öffentlich bezeugend, dass Graf von Finkenstein PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 321 und seine Gemalilin mir als edle, sittlich hoch gestellte Personen bekannt seien. Es wird eine Injurienklage gegen Graf von Kanitz der zuständigen Landesbehürde übergeben — er aber, ein loyaler Unterthan, ein Staatsdiener (Tribunalsrath) und christlicher Mann, würdigt seine Obrigkeit keiner Verantwortung, er stellt sich ihr gar nicht, weil sie Diestel gegen Graf von Finkenstein verurtheit hatte. So weit lautet dasjenige, was öffentlich bekannt geworden ist. Aber weiter. Die höchsten Orts angeordnete Untersuchung durch den Kriminalsenat beginnt, Ebel und die Seinigen leugnen Alles und bis auf das Geringste herab ; gegen alle Zeugen wird protestirt ; sie sind Lügner, Verleumder, Sündenschlemmer, ja zum Meineide bereit, jeder Sünde fähig, schuldig; es giebt kein Verhältniss, das nicht verletzt und beschimpft wird. Die vom Richter noting erachteten Confrontationem verwandeln sich von Seiten Ebel’s und der Seinigen in die ehrenrührendsten und jedes sittigen Anstandes ermangelnden Zänkereien ; von sich selbst aber sagen sie mündlich und shriftlich mit einer Naivetät, welche die epische weit hinter sich lässt, das Edelste und Höchste aus : an ihnen ist kein anderer Fehler als höchstens ein Uebermaass von Tugend, das die argen Menschen nicht ertragen können und sich deshalb empören, aufiehnen, und weil nicht Uebles in Wahrheit vorzubringen sei, zur Lüge und Verleumdung greifen. Diese so bezeichneten Personen sind aber keine aus der Hefe des Volks, keine ihren Mitbürgern unbekannte Menschen, es sind ältere Leute, Geistliche, Gelehrte, Staatsdiener u. s. w., fast Alle, oder wohl gar Alle Hausväter, und es giebt keinen unter ihnen, der nicht in grösserem oder geringerem Maasse sich öffentlich Vertrauen erworben und darin bewährt hatte. Alle aber wurden schlechthin der Lüge, der Verleumdung aufs Ent- scheidendste bezüchtigt ; von Keinem aber auch nur angenommen, er könne vielleicht in einem Irrthume begriffen und wenigstens subjectiv wahr sein. Nein, sie sind Alle Verleumder mit Bewusstsein und bösem Willen ! Ach, wie leicht wäre es doch eben diesen so hart angelassenen Zeugen, sich das Lob der Wahrheit, ja, einen ganzen Strahlenkranz höchster Lobeserhebungen als Menschen und Christen zu erwerben, wenn es ihnen nur möglich gewesen wäre wirklich zu lügen ! wenn sie nur auch die Obrigkeit als vom bösen Feinde besessen betrachtet und es angemessener gefunden hätten, sie zu belügen ! wenn auch sie nur gemeint hätten, es sei Gottes- dienst und Wahrheitstreue, die Mittel durch den Zweck zu heiligen umd zu lügen, anstatt Wahrheit zu sagen ! wenn sie nur sich VOL. II. Y DAKSTELLUXG DER 82 '? liiitten übeiTodeii kchmeii, ein solches AArfahren sei nicht lästerlich nnd im tiefsten Grnnde gotteslcngnerisch ! wenn auch sie nur Götzen -mit Gottesdienst hätten verwechseln können ! Freilich, von Seiten Ebehs nnd der Seinen ist Nichts in dieser Art unterlassen. Nichts für zu schwer gefunden worden, ja, was man nicht für möglich unter gewissen Umständen halten möchte, es ist dennoch geschehen. Menschen zu belügen — leider, dies geschieht nicht selten; die Obrigkeit hintergehen — auch dies ist leider nichts Unerhörtes ; wer aber auch nur an eine göttliche AVeltregierung glaubt, und wer mit der Geschichte der Alenschen und Völker nur irgend wie auf eine wirklich innerliche AVeise be- kannt geworden ist, dem ist die hohe und göttliche Bedeutung der Oberhäupter, Flerrscher und Könige der Völker wenigstens so weit im Gefühle aufgegangen, dass er sich ihnen gegenüber, namentlich, wo es sich um wichtige menschliche und göttliche Angelegenheiten handelt, unmittelbar zur AVahrhaftigkeit genöthigt fühlt. Noch ganz anders ist, wenn Sinn und Inhalt reinen Christenthums nicht fehlt. Dieses, Idololatrie und Unvernunft jeder Art aufhebend, führt unmittelbar dahin, in der göttlichen Regierung der AVelt überall einen heiligen AVillen und eine göttliche, auch der mensch- lichen Vernunft willig sich entfaltende Ordnung zu erblicken. Dieses Christenthum lehrt, innerlichst begreifen, dass bei aller Gleichheit der Menschen vor Gott die Abstufungen in der Erschei- nung und Darstellung der menschlichen, für göttliche Zwecke exi- stirenden Gesellschaft eine hohe und unantastbare Bedeutung haben, und dass, wer sich in dieser göttlichen AVeltordnung einem Andern untergeordnet sieht, dies als seine göttliche, also auch selige Bestimmung anerkennen müsse, und seine Unterordnung ist in der That, wo er auch stehe, immer nur eine Unterordnung gegen Gott ; dieses also in sich Seligkeit und Freiheit, jenes Unseligkeit und Knechtschaft. AVer seinem Könige daher sich tief, gern und mit allem Bewusstsein unterordnet, dem begegnet Nichts von Knechts- gefühl, sondern er weiss es, dass dieses ein Akt seiner Freiheit ist, durch welche er vor Gott dem Könige gleich wird. Und was die höhere Menschenwürde auch in der untergeordneten Stellung un- verletzt und rein erhält, ist ja eben das Recht nicht nur, sondern auch die Verpflichtung gegen Jeden, am Allermeisten aber gegen das Höchste und den Höchsten. Und so ist es auch in diesem Sinne bestätigend, dass die AVahrheit das allein frei Machende sei. AVäro es nun 'wohl möglich, dass man von diesem Standpunkte aus unwahr riETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 323 nncl Iiinicrgeliend und absiclitlicli tiiuscliend verfaliren könnte gegen seine Obere, gegen seinen König selbst ? und ist dieser Standjuinkt niclit der vernünftig cliristliche ? Icli spreche liier noch gar nicht von der Grösse des bürgerlichen Vergehens, wenn man den König selbst zu täuschen sucht, und ebenso wenig andererseits von dem eben so thörichten als falschen Vorgeben dieser Secten genossen, dass sie vorzüglich, ja wohl einzig dem Throne wie dem . . . . treu gesinnt ? und ergeben wären ; denn leider sprechen so thörichtc und vermessene Behauptungen auch Personen aus anderen, sonst in aller Weise wahrhaft christlich und edel gesinnten Kreisen aus. Aber was aus dem Kreise Ebel’s eben in dieser Hinsicht bei Gele- genheit der eingeleiteten Untersuchung nach sehr glaubhaften Nachrichten geschehen sein soll, das verdient als charakteristisch hervorgehoben zu werden; nicht als Anklage, aber als ein für die psychologische Auffassung wichtiges Moment. Es giebt nicht nur in unserm Vaterlande, sondern in ganz Deutschland, im ganzen Europa keinen gebildeten Menschen, der es nicht wüsste, dass eben unser König ein wahrhaft frommer sei, dem Gerechtigkeit und Wahrheit das Theuerste und, was diesem entgegen, ein Gräuel ist. Nun an diesen, an unsern allverehrten König wendet man sich, seine Gnade, seinen Schutz anrufend für einen frommen, von Lügnern und Verläumdern hart verfolgten treuen Hirten einer christlichen Gemeine. Wer wusste nicht, dass ein solcher Anruf das fromme Herz unsres erhabenen Königs erregen könnte? Wie aber wagt man es da von Verläumdung, von Lüge und von Verfolgung zu reden, gegen den König selbst zu reden, wo Nichts vorge- bracht ist, als was den Gewissenhaftesten der wohl erwogene und mildeste Ausdruck des Thatsächlichen ist ? oder war der Bittsteller selbst in einer Täuschung begriffen ? Dann hatte er wenigstens leichtsinnig und unberufen gehandelt. Aber davon ist hier keine Kede; der Graf von Kanitz hat es gethän, er, der allerdings von Allem aufs Genaueste unterrichtet ist — aber eben deshalb auch haarscharf und vollkommen bestimmt weiss, wie verschonend und auf alle Weise gemässigt gegen Ebel und die Seinen verfahren worden ist von denen, die er nun als Lügner anklagt, und von seinem und auch unserm Könige. Er weiss es, dass Alles, was geschehen, was ausgesagt worden ist, abgesehen von der voll- kommensten Wahrheit desselben, von der Obrigkeit ausgesagt ist, die nicht von Diesem oder Jenem zur Untersuchung durch eine angebrachte Klage veranlasst, sondern von der höchsten Stelle dazu 324 DARSTELLUXa DER angewiesen worden ist, vor der aber zu erscheinen und auf ihre Fragen zu antworten nach der Wahrheit, ja gar keine Wahl ge- lassen, sondern schlechthin Pflicht ist. Und was gab cs denn schon zu schreien und die allerhöchste Gnade anzurufen, wo die Untersuchung noch schwebt und nach aller Vorschrift unsrer Ge- setze geführt ist? Oder fürchtet er die .fustiz ? die Preussische .Justiz? er, ein Preussischer Tribunalsrath? INIöchte er lieber eine türkische gehandliabt haben ? Nun wahrlich, dann hätte er sich nicht an den König von Preussen wenden sollen. Will ich aber hiermit den Grafen von Kanitz als einen absichtlichen Verbrecher geschildert haben, weil er in der That Etwas, das eben Geschilderte, begangen, das kaum anders als ein Verbrechen, und kein geringes, genannt werden kann V Das sei ferne ! Beweisen aber kann es, wie gestattet, wie schlechthin gestattet in der Lehre und in den Grundsätzen cs sei, ohne L'nterschied .Jeden mit Lügen behandeln zu dürfen, wenn er nicht die Erkenntniss der Wahrheit hat, und 'wenn es dem Zwecke und dem Nutzen der Secte dienen kann. Ferner : es wird glaubhaft berichtet, dass die Katechumenen Ebel’s, einige ihm nahe stehende Frauen, sodann aber auch mehre Andere aufgefordert, ja recht eigentlich gepresst, von Mitgliedern der Secte (diese zogen herum, um Unterschriften auf eine sehr andrängende, bedrängende Weise zu samm.eln) sich mit Bittschriften an Seine Majestät den König gewendet haben sollen, in denen die völlige Unschuld und Reinheit Ebel’s und der Seinen betheuert und alles gegen ihn Vorgebrachte als Lüge und Verleumdung bezeichnet worden ist. Nun ist Nichts ge’wisser, als dass weder in jenem Kreise, noch von ihm ausgehend durch Andere Etwas geschehen darf, am AVenigsten etwas Bedeutendes, ohne die ausdrückliche Zustimmung und das bestimmte Geheiss Ebel’s, theils wegen des unbedingten Gehorsams, den man ihm schuldig zu sein glaubt, theils der Ueberzeugung wegen, dass Nichts gelingen könne, das nicht durch seine Billigung gewissermassen die Verheissung erhalten hat. (Den wirklichen Charakter des Gehorsams in diesem Kreise zu erkennen, kann auch dieser Zug dienen.) Dass Schritte solcher Art wahrscheinlich überall, bei uns ganz verge- bliche sind, versteht sich von selbst. Nicht aber von den Erfolgen, sondern von den Motiven, Principien und Methoden des Verfahrens dieser Secte ist hier die Rede. Und in dieser Beziehung muss es zu fragen gestattet sein : hat es in dieser Beziehung viel, oder auch nur 'u^enig Aehnlichkeit mit dem eines Ehrenmannes, w'enn etwa PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 325 eine Untersuchung über einen auf seine Ehre Bezug habenden Ge- ge’nstand eingeleitet ist, oder wohl gar eines Christen, der über seinen Glauben, über seine Ueberzengnngen, über sein Leben selbst Rechenschaft geben soll? ist es nicht vielmehr gewiss, dass jeder Ehrenmann, und um so mehr jeder fromme Christ (der doch wohl ein Ehrenmann überdies ist) Nichts mehr wünschen, Nichts mehr befördern werde, als dass die Untersuchung möglichst genau, strenge, und bis in’s Einzelne eindringend ansfalle, damit er und Wahrheit rein und unbefleckt hervorgehen mögen? Weder ausser- ordentliche Hilfe, noch Schutz der Hohen oder Höchsten werden sie nachsuchen, noch weniger aber die Untersuchung zu unter- drücken, noch zu ersticken suchen. Und soll ich wohl fragen, ob sie zu tobenden Schimpfreden durch Ehrenkränkung Anderer ihre Zuflucht nehmen werden ? Ich glaube, es seien nun die bisherigen Ertäuterungen so weit fortgeführt und enthalten hinreichenden Stofl*, um zur Ableitung einiger wn'chtiger übersichtlicher Resultate dienen zu können. 1. Nicht dem mindesten Zweifel scheint es untenvorfen zu sein, dass eine solche Gemeinschaft, wie die in hier in Rede stehende eine religiöse Secte genannt werden müsse. 2. Im höchsten Grade aber zAveifelhaft ist’s, ob ihr auch die Benennung einer christlichen Secte beigelegt werden könne ; denn was haben deren Grundlehren des Christenthums ausser der Zufälligkeit, gleicher Worte sich hier und da zu bedienen, denen jedoch die auseinandergehendste, ja entgegengesetzte Bedeutung zukommt. 3. Es ist zwar von Ebel verschiedentlich behauptet worden, dass zwischen seiner so genannten philosophischen Lehre und seiner christlichen Aveiter keine Verbindung sei, jene sei etAvas auf speku- lativem Wege geAVonnenes, diese eine christliche, im Glauben befestigte. Es ist aber unbegreiflich, AAÜe man glauben könne, hiermit nachdenkende Menschen täuschen zu können ; denn: a. Der Weg, auf Avelchem man eine Ueberzeugung geAvonnen, eine Wahrheit gefunden hat, ist in Beziehung auf Ueberzeugung und Wahrheit selbst ganz gleichgiltig. Diese bleiben stehen und können, Avenn sie in sich selbst nicht aufgehoben Averden, nicht AA’eggeschoben werden. Wie, Avenn Jemand etwa auf speculatiAmm Wege die Ueber- zeiigung der Nichtexistenz Gottes geAvonnen hätte, könnte er dabei Christ, ja christlicher Lehrer bleiben und, darüber zur Re- 32G DARSTELLUNG DER clienschaft gezogen, antworten : pliilosopliirend lengnc ich Gott, aber anf der Kanzel und auf dem Altäre bekenne ich ihn. Man kann nicht entgegnen, Atheismus sei Etwas, zu dem man nur durch den höchsten Trotz oder die höchste Unkunde aller Vernunft- und Naturgesetze gelangen könne, eigentlich etwas Unmögliches, der Vergleich mit einem solchen aber unstatthaft. Allerdings musste jeder Atheismus von der genannten Beschaffenheit sein, d. h. entweder in der Anwendung oder auf den Trümmern aller Vernnnft- und Naturgesetze aufgeführt worden sein ; hat aber die Schönherr-Ebersche Lehre einem besseren, oder irgend einen Zu- sammenhang mit A'ernunft und Natur, von der heiligen Schrift ganz und gar abgesehen ? h. Ebel hat gar keinen Anstand genommen, auch zu sagen, seine sogenannte j)hiloso})hische Lehre habe er nur prol)lematisch hingestellt. Nennt man aber wohl ein Problem Erkenntniss der AVahrheit ? Ja, diese AVrtheidigungsrede Ebel’s, abgesehen von ihrer vollkommenen wissenschaftlichen Unwahrheit, ist noch viel schlimmer und ihn härter anklagend, ja, noch mehr überführend, als das Erste. Denn man bedenke, wie unendlich schwach, ja wie fast ohne eine christliche Ueberzeugung sein Glaube an die AAVrte und Lehren des Evangeliums sein müsse, wenn sie sich nicht einmal als hinreichend kräftig in ihm haben erweisen können, um Etwas, das weder mit den Gesetzen der AVrnunft noch der Natur wohl ver- einbar ist, das er überdies selbst nicht einmal mit der subjectiven Ueberzeugung der AVahrlieit angenommen hat, sondern nur für etwas Problematisches hält, völlig aus dem AVege räumen zu können. c. Ebel hat aber in der That diese Erkenntniss nicht nur für wahr, für objectiv wahr gehalten, sondern auch für den wahren und einzigen Schlüssel zur Einsicht in die Bibel, zu demjenigen, was er lebendiges Christenthum genannt, und als dessen Ansatz er die kirchliche Bechtgläubigkeit als nichtig und todt, die zu nichts führen kann als höchstens zur Täuschung über sich selbst und endlich zum Tode und AVrderben zu nennen pflegte. In diesem Sinne wurden die orthodoxen und frömmsten Geistlichen unserer Stadt, z. B. der verstorbene Erzbischof Dr. Borowski, die beiden Prediger der Altrossgärtschen Kirche, Kahle und AAViss, der Pfarrer AAViss, Hahn, als er bei uns war, als todte Christen, deren AA’’irk- samkeit höchst verderblich sei, mit grossem Eifer und nicht gerin- gem Zornmutlie geschildert. In diesem Sinne wurde auch mit der grössten AVrwerfimg von dem Berlinischen Christentlmm ge- PIETISTISCHEX UMTEIEBE IN KÖNIGSBERG. 327 sprochen ; in eben diesem Sinne sprach Ebel immer viel günstiger von den sogenannten Rationalisten ; denn, unzufrieden zwar mit ihren Resultaten, lobte er doch an ihnen, dass sie sich wenigstens doch nach anderen Beweismitteln umsahen, als eben die kirchliche Orthodoxie überliefert; von ilinen daher meinte und hoffte er, sie würden auch zur Erkenntniss der Wahrheit, d. b- zu seiner zu be- wegen sein, wenn mann sie zuvor nur irgend wie zur persönlichen Unterw’erfung bringen könnte. d. In Wahrheit hat auch Ebel so w^cnig sein philosophisches Credo (die mit dem Namen der Erkenntniss der Wahrheit belegte Lehre) von seinem kirchlichen (denn evangelisch kann es nicht genannt werden) getrennt, dass Jeder, der nur mit jenem einiger- massen bekannt war, in der Predigt theils Andeutungen, theils aber auch bestimmte Ausführungen desselben, w'enn auch in so ver- deckter und in Bibelworte gehüllter Weise, dass es den mit jener Lehre Unbekannten verborgen bleibt, finden konnte und musste. Ja, es verhält sich auch so mit den meisten, wenn nicht mit allen von Ebel durch den Druck bekannt gemachten Predigten. 4. Das Haupt dieser Secte ist Ebel, jedoch nicht so wie auch andere Secten von jeher Pläupter und AArsteher gehabt haben ; denn er hat in seinem Kreise nicht blos wie die Häupter andrer Sec- ten eine höhere menschliche Stellung, sondern göttliche Bedeutung, wie das aus der Lehre selbst gefolgert, hierdurch aber wiederum die Lehre begründet, d. h. ohne Grund festgehalten, zunächst aber un- bedingter Gehorsam für und absolute Unterwerfung Aller unter ihn herbeigeführt und mit der äussersten Strenge gefordert und beobachtet worden ist. Das ist sattsam eben dargethan. 5. Stand aber einmal Ebel da als vollkommener klenscli, als der Heilige und Reine (nicht blos dieses Kreises, sondern auch des Universums) unserer Zeit, hat er nicht blos die AVahrheit, sondern war er sie auch, war er nicht blos der Reine, sondern w'ar eben seine AAürkung auf Andere (d. h. auf das zweite Urwesen, also besonders auf die Frauen) heiligend und reinigend, so ergab sich nun von selbst a. Ob es wahr sei, was er sagte, lehrte, that, danach konnte ja gar nicht gefragt werden; es T.var ’wahr, weil er es gesagt, gelehrt, ge than hatte. h. Sein Lfingang mit den Frauen wäre nach sonstigen Beur- theilungen unzüchtig zu nennen gewesen, ja er selbst wusste für Andere, selbst wenn sie nur im Entferntesten auf diese Weise ver- fuhren, keine andere Benennung ; weil er aber der Reine war, so 328 DARSTELLUNG DER konnte aucli sein Tlinn nicht unrein sein, nncl weil er der Heilige war, nicht nnheilig sein. Er l)ernft sicli daher auch fort und fort auf seine Reinheit, ja auf seine natürliche Keuschheit (er, der sonst immer behauptet und lehrt, von Natur sei an uns, d. h. an Allem ausser ihm Alles böse und verderbt.) c. Als vollkommner Mensch war seine Natur, weise zu sein. Weisheit aber besteht darin. Jeden so behandeln zu können, wie er es eben braucht und ihm frommt ; es war also ein Vorzug, Jedem ein Anderer zu sein, nicht, wie Paulus, Allen Alles. In der That wechselte er die Farbe Chamäleon tisch, und seine Erscheinung war mehr als die eines Proteus. Dass die Leute, dies bemerkend, ihn stets für einen Falschen und Heuchler hielten, das erklärte er in heiteren Stunden als eine schwere Finsterniss, die das Laud noch deckt, wodurch aber die Weisheit in der Nothwendigkeit des Wech- sels ihrer Erscheinung nicht erkannt werde ; in Stunden des Ver- drusses aber wurde dies dadurch erklärt, dass irgend Jemand im Kreise gesündigt hat, ein verborgener Bann da sein müsse, der eine solche Verwirrung anrichte. Und deren gab es leider viele. (7. Der Heilige und Reine sollte doch nothwendig dem Bösen in der Welt (dem Fürsten der AVelt, dem Teufel) entgegen wirken; dieser aber ist ein Lügner, diesem muss nun das Reich herbeizu- führen, diejenige Gegenwehr entgegengesetzt werden, durch welche er die Wahrheit mit Bewusstsein und aus freiem Willen zurück gCATiesen hatte ; dies aber ist nur möglich durch die List, und zwar eben durch die List der Wahrheit. Nun beherrscht ja aber der Teufel Alle, die nicht in der Erkenntniss der Wahrheit stehn, es müssen also Alle mit List behandelt werden, d. li. überlistet, d. h, der Teufel in ilmen bekämpft werden. Das grosse Maass der hierzu gebrauchten Lügen wurde dem Dienste der Wahrheit zu Gute geschrieben, ohne das GcAvissen irgend wie zu beschweren. Dieselbe AVeisheit Avurcle aber nicht nur gegen die Draussenstehenden augeAA'endet, sondern auch gegen die Mitglieder des Kreises selbst ; denn nur Wenige von ihnen waren ja Auillig hindurch gedrungen, die Meisten Avaren ja auch angezogen und enveckt, doch nicht durcliAATg erleuchtet und zu A'ollkommener Mannesstärke herangercift ; auch sic AA^aren ja noch den Anfechtungen des Feindes ausgesetzt, noch vielfach dunkel und zur Finsterniss geneigt, auch sie also mussten mit List be- handelt Averden. Zur gleichen AVeisheit aber nun gehört es auch, dass jeder zum Kreise Gehörige, Avelche 8tufe er auch innc habe PIETTSTISCHEN UMTRIEBE IN KÖNIGSBERG. 329 in die Meinung gesetzt und in ihr erhalten werde, ihm sei Alles mitgetheilt, er wisse Alles, vor ihm habe man kein Geheimniss. Wird er dennoch später weiter geführt, so wird ihm das frühere Vorentbalteh als eine Handlung liebender Weisheit begreiflich ge- macht, nun aber, das erfährt er wieder, wisse er Alles. Wird man unter solchen Behandlungen von einem unheimlichen Gefühle er- griffen, und hat man noch nicht Energie zur entscheidenden Tren- nung gewonnen, so bleibt Nichts übrig, als dieses Unheimliche in sich selbst heimlich zu verschliessen, da sonst die Begegnung düster und rauh wird. Zu jener Energie aber gelangt man nur nach vielen inneren Schmerzen und Kämpfen ; denn wie ist doch dafür gesorgt worden, dass man sich zuvor gewissermassen gefangen gege- ben, und sich selbst in Fesseln geschlagen habe ? Zur Zeit, als ich diesem Kreise noch angehörte, d. i. vor nun fast 11 Jahren, gab es wohl nur 4 Mitglieder desselben, die zur vollkommenen Mannes- stärke, der Alles enthüllt werden, die Alles tragen konnte, gelangt waren ; diese bestanden aus 3 Frauen : Gräfinnen v. d. Groben, v. Kanitz (diese letztere verstorben), Fräulein Emilie v. Schrötter; das vierte Mitglied war freilich keine Frau, gewiss aber auch kein Mann ; denn Graf v. Kanitz war dieses 4te Mitglied, und ihm tritt man gewiss nicht zu nahe, wenn man ihm bei williger Einräumung man- cher Eigenscliaften, ja selbst Vorzüge alles Männliche abspricht. Ich fahre nun in der Darstellung selbst fort. Eine solche in Geheimniss sich hüllende Verbindung konnte nicht bestehen, ohne bemerkt, ohne beobachtet und beurtheilt zu werden. Dass die Urtheile nicht gleich, über Manche ungerecht waren, ist natürlich, und darüber zu rechten wäre unrecht. Worin aber Alle Überein- kommen, das war ein Gefühl des Misstrauens und des Missachtens. Ja, da Viele unbefangen genug urtbeilten, so kam es bald dahin, dass sich die Annahme sehr verbreitete : Ebel ziehe unter dem Scheine der Heiligkeit junge und hübsche Damen an sich, verhandle mit ihnen in Worten Gottseliges, in der That Fleischliches und gröbst Sinnliches ; ältere reiche Frauen mussten ihm die Töchter zur Einweihung in die tiefere Frömmigkeit zuführen, dabei es aber auch nicht an äusseren Opfern, Geschenken, an Gehl und Sachen fehlen lassen, reiche Grafen und andere Wohlhabende aber ebenfalls angenehme Opfer darbringen. Alle, die mit Ebel in Verbindung standen, waren im Publicum mit dem Namen Mucker (Schein- heilige) bezeichnet; sie hatten, in welchen Verhältnissen sie auch stehen mochten, ungemeine Schwierigkeiten zu überwinden; man 330 DATISTELLUXG DER blieb gern ausser allen nälieren Verliältnissen mit ihnen. Viele legten sieh auch nicht einmal den Zwang auf, ihr Misstrauen und IMissachten zu verbergen. Oft wurde in dem Kreise darüber ge- sprochen und in besseren Stimmungen von Ebel als Ermunterung gedeutet : es wäre die Schmach Christi, die man zu tragen hätte, die man willig und freudig auf sich nehmen müsse ; in trüben Stim- mungen dagegen (und diese wurden immer häufiger und am ^Meisten über diejenigen ausgegossen, die dem Kreise längere Zeit an- gehörten und den Erwartungen noch nicht entsprachen) wären sie, hiess es, hindurch gedrungen, so würde auch Alles herrlich stehen. Was sie aber hätten thun und leisten sollen, das blieb verborgen. *Es wurde geseufzt, Achsel gezuckt, gemurrt, etc. : Ebel erklärte voll Zorn, er müsse Alles leiden, ihm geschehe alles Wehe, ihm dem Unschuldigen ; das Reich Gottes v.’ürde aufgehalten, nicht durch die draussen stehenden Armen, die sich ja nicht helfen könn- ten, da sie nicht die Erkenntniss der Wahrheit hätten, sondern durch die Trägheit und Lässigkeit der Mitglieder des Kreises; dem Reiche Gottes müsse Gewalt geschehen. Solcher und ähnlicher heftiger Reden wurden viele gehalten ; die Damen blickten mit Thränen auf Ebel, den unschuldig Leidenden, Heiligen und Reinen. Wer nach Sinn verlangte, ging leer aus, musste aber sehr still sein. Xun jedenfalls nahm das Publicum immer mehr in der Ueberzeu- gung zu, dass Ebel nicht derjenige sei, der er scheine, dass Un- heilvolles im IlintergTunde liege ; da man nun überdies wusste, dass die Anhänger Ebel s, namentlich der weibliche Theil emsig mit Werbungen sich beschäftigte, so waren Haus- und Familienväter sehr wachsam ; denn es wurde für ein Unglück geachtet, wenn Jemand in diesen I'Ireis hereingezogen wurde. Wie sehr sich das frühe schon am hiesigen Orte so verhalten habe, das bezeugen zwei Druckschriften des Herrn Consistorial- rath Kühler ; er liess nämlich in den Jahren 1822, 23, wenn ich nicht irre, 2 Hefte einer Schrift drucken, der er den Titel ; Phila- gathos gegeben. In geistreicher, gevrandter und lebendiger Dar- stellung, wie sie diesem ausgezeichneten Manne eigenthümlich ist, Averden die inneren Verhältnisse dieser Verbindung, namentlich Ebel in seiner Tendenz nicht nur, sondern auch seinem Thun nach genau, ja fast portraitliaft gezeichnet, Schein und Sein dieser Secte Avird philosophisch und jAhjsiologisch scharf aufgefasst und durch- geführt ; der Schluss stellt eine Scene dar, die Schrecken und Entsetzen erregt und doch kein Fictum ist. Das geringste Ver- PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 331 dienst dieser Schrift ist die poetische Erfindung, sie enthält viel- mehr gar Nichts in Beziehung auf Sachen und Personen, was nicht damals die ganz allgemeine Annahme in hiesiger Stadt gewe- sen wäre, deshalb gab es auch heim Erscheinen dieser Schrift kein Rathen und kein Zweifeln, w’cr etwa mit diesem oder jenem Namen, ja mit dieser oder jener Andeutung gemeint sein sollte, sondern iVlles vielmehr war sofort Allen klar, weil Allen zuvor Alles be- kannt war, wenigstens in der Voraussetzung als moralische Ueber- zeugung, wenn auch Niemand die juridische zu gehen vermögend •war, noch weniger aber Jemand so leicht es vermocht hätte wie der genannte Verfasser des Philagathos aus der vor den Augen des Geistes schwebenden Wirklichkeit das Wesentlichste herauszu- greifen und mit geschickter, sichrer Hand cs zur festen Betrach- tung hinzustellen. Ja, es ist höchst merkwürdig und für den ersten Augenblick kaum glaublich, doch aber streng wahr und aus der eben gegebenen Schilderung, wie die Mitglieder des Kreises behandelt worden sind, begreiflich, dass in jener Schrift Manches deutlich und bestimmt als innerer Vorgang des Kreises, als That- sache angegeben worden ist, was unter den ^Mitgliedern selbst Vielen, ja selbst schon Vorgerückteren, z. B. Olshausen und mir unbekannt gewesen ist, wenigstens damals ; denn später habe ich es allerdings erfahren. Alles bis hierher Bemerkte bezieht sich lediglich auf Ebel und seine Erklärung, indessen ist hiemit auch in der Tliat Alles für die Erklärung der in Rede stehenden Sache nicht hlos berührt worden, sondern wirklich ahgethan ; denn das erchütternde Wort Ludwig’s XIV. “ r etat c’est moi ” konnte Ebel in Beziehung auf den von ihm gebildeten Kreis mit viel grösserem Rechte sprechen. Nie, und das ist die strengste Wahrheit, hat ein Despot willkürlicher geherrscht, nie ein Jesuitengeneral strengeren Gehorsam gefordert und erlialten, nie ein Pahst so schnell und viel kaiionisirt und anathematisirt als Ebel. Doch ist von einigen anderen Personen noch Erwähnung zu thun ; es wird dies kurz geschehen können, zumal sie schon ange- führt sind und Einiges über sie bemerket. Die Personen aber, deren ich noch zu gedenken habe, sind : die verstorbene Gräfin von Kanitz (geh. von Derschau), die .Gräfin von der Gröben, Graf von Kanitz, Diestel und ich selbst. 1. Die nachherige Gräfin von Kanitz, geh. von Derschau ist die älteste Freundin Ebel’s gewesen. Ihr Vater, den ich persön- 332 DARSTELLUNG DER licli iiiclit gekannt habe, ein prenssisclicr i\[ajor, sclieint ein Manu der wackersten Art gewesen zu sein, von frommer eliristliclier Ge- sinnung, dabei aber dem ^Mysteriösen (im besten Sinne) etwas zngeneigt. Cliristlicli erzogen, vom verstorbenen Erzbiscliof von Borowski unterrichtet und eingesegnet, lernte Fräulein von Der- scbau frühe, jedoch erst (wenn ich nicht irre) nach dem Tode ihres Vaters Ebel als Prediger kennen. Der junge, schöne, feurige Redner machte grossen Eindruck auf sie, und sie suchte seine per- sönliche Bekanntschaft. Hier wurde sie inne, dass sic vorher das Christonthum gar nicht gekannt habe; in der That erhielt sie bald ein neues. Sie hatte als breiteste Basis ihrer Natur eine starke Sinnlichkeit, zu der sich als geistige Anlage eine sehr regsame, durch keinen gründlichen Unterricht geregelte Phantasie gesellte, ln der Mitte ihres Wesens stand eine grosse Herzensfreundlichkeit ; sie selbst sagte, sic sei zur Wollust geneigt. Ebel beruhigte sie, indem er ihr l)egrciflich machte, jene au sich sei nicht Sünde, sie werde es nur, wenn sie vom Feinde gemissbraucht wird, durch die Erkenntniss der Wahrheit werde sie geheiligt und zur edlen Wesen- haftigkeit erhoben. Früher wurde sie mit Schönherr durch Ebel bekannt; sie glaubte, sie sei das zu jenem gehörige Weib, sah jedoch später ihren Irrthum ein. Ganz und gar Ebel ergeben, in ihm das Höchste erblickend und verehrend, wurde sie zu einer voll- kommenen zweischneidigen Fanatikerin. Mit ihr zuerst hat Ebel die sogenannten geschlechtlichen Reinigungen geübt, und wie Ebel mir erzählt, wurden diese zuerst von ihr zur Sprache gebracht und eingeleitet. Sie, ein stark sinnliches Weib und lange in ge- schlechtlicher Erregung durch die sogenannten Reinigungsacte er- halten, musste die Ehefrau eines Mannes wie Kanitz werden, weil es ermittelt wurde, dass sie Beide schlechthin zusammengehören und zwar eben dadurch, dass sie die beiden Zeugen Avären, von denen in der Apokalypse gesprochen ist. Mit Freude ging sie das Ehebündniss ein, doch sehr bald sprach sie ihr innigstes Mitleiden über Kanitz aus. Nur wenige Jahre lebte sie verheirathet, und in den letzten Stunden ihres Lebens, in welchen ich bis zu ihrem Verscheiden bei ihr gewesen und sie beobachtet habe, hat sie wohl eine bedeutende Veränderung erfahren. Ebel nämlich hatte mit einem unendlichen Redeströme in sie hineingeredet, ihr Bestel- lungen nach dem Himmel, besonders an den Herrn Christus (wie er eben dort ist) aufgetragen und sie ihn empfänglich hingebend und aufmerksam, dann wenigstens geduldig angehört; nun aber bat sie PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 333 ihn, inne zu halten und ihr das heilige Abendmahl zu reichen, nach Avelchem sie verlange. Da er aber mit jenen Reden fortfuhr, so wurden ihre Bitten dringender, endlich gebot sie ihm Stillschweigen und die schleunige Reichung des Mahles. Diese Handlung wurde nun kirchlich vollzogen ; sie, dadurch sehr beruhigt, sprach kein lautes Wort mehr, noch auch Hess sie zu sich reden, sondern blieb im tiefsten, andächtigsten, stillen Gebete noch mehre Stunden, und verschied sanft. Ich habe die moralische und feste Ueberzeugung, dass Gott ihr redliches Herz angesehen und eben in dieser letzten Stunde sie von allem Irrthume geheilt habe. Ruhe und Friede sei mit ihr ! 2. Gräfin Ida von der Groben. Mehres und nicht Unwesent- liches ist bereits im Verlaufe dieser Darstellung zur Bezeichnung ihrer ausgezeichneten Persönlichkeit bemerkt worden, einiges gewiss jedoch zu einer vollkommenen Charakteristik nicht Zurei- chendes muss noch hinzugefügt werden. Schon in ihrer roman- tisch-phantastischen Zeit, die bis zu ihrer näheren A^erbindung mit Ebel reicht, war in ihr eine besondere Charakterstärke zur festesten Ausführung gefasster Vorsätze ausgebildet. Sie, sehr jung verheirathet, von äusserst zartem Körperbau, von Natur eigentlich sehr weichlich (was sich auch nach ihrer so genannten Erweckung und als sie schon vollkommen geheiligt, die neue Natur angezogen hatte, wiederum sehr deutlich zeigte,) fand es für ein ritterliches AVeib ungeziemend, über körperliche Leiden zu klagen, oder wohl gar Schmerzenslaute auszustossen. Sie fasste daher den Vorsatz, auch in der Stunde der Geburtsnoth sich keinen Schmerzenston entschlüpfen zu lassen, und so führte sie es auch aus, obwohl, schon als Erstgebärende höchst leidend, sie auch noch eine künstliche Geburt zu überstehen hatte. Nach vielen Jahren, als sie lange schon “ im neuen Leben ’’ gestanden hatte, litt sie an einer kleinen Eiteransammlung unter einem Hühnerauge ; es musste Etwas operirt werden, aber die ganze Operation war keine andere, als die bei gewöhnliclien Hühner- augen ; doch erfasste sie Furcht und Zagen, sie bat und beschwor mich, doch nur ja recht schonend und vorsichtig zu verfahren. Ich führe dies an und füge zugleich etwas Allgemeines hinzu, weil mir hierin etwas Charakteristisches, nicht blos der einzelnen Person, sondern der ganzen Verbindung und ihres innerlichen Zustandes zu liegen scheint. Seit fast 30 Jahren sehe ich täglich Kranke, seit 26 Jahren bin ich Arzt, nie aber habe ich im kranken 334 DARSTELLUXG DER Znstaiule Personen -weicliliclier nnd furclitsamer, jen, ohne dass er einen Laut der Wahrlieit, ein Wort incnschlicher Aufriclitigkcit zur Erwiederung gespendet, würde es ilim dann vielleiclit zum ersten l\Iale seit langer, langer Zeit bange um’s Herz und sehlüge Angst in seine verhärtete Seele ein: — dann würde er wohl vor Allen zu ihr, zu dieser getäusehten, edlen Frau hineilen, ihr zu Füssen mit dem Bekenntnisse stürzen, dass er ein sehr schwacher, tief verschuldeter, unglücklicher iMensch, dessen drei Kardinal-Laster, Augenlust, Fleischeslust und holTärti- ges Wesen, sein Innerstes zerwühlt, dass er ein hochmüthiger, wollüstiger und versclimitzter Pfatre sei! Ach, dass er cs thäte ! sie würde ihm glauben und ihm vergeben, Ruhe aber und Verge- bung für sich selbst suchen und finden, wo sie allein nur zu suchen und zu finden sind, bei dem allbarmherzigen Gott ; ihr Herz würde stark genug sein, um diesen härtesten Schlag zu ertragen; denn sie ist stark, und es könnte ihr der Trost, beim Suchen des Guten und AVahren in die tiefste Täuschung gestürzt worden zu sein, nicht entgehen. Einstweilen thut jedoch Ebel etwas Anderes : er behauptet sich in seiner Truggestalt, lässt sich von seiner Umgebung und gewiss am Meisten von der beklagenswerthen Gräfin v. d. Gröben die tiefste Adoration gefallen, rühmt seine Keuschheit und Reinheit, und kein menschlich wahres AVort kommt über seine Lippen. 3. Graf von Kanitz. Seine Persönlichkeit zieht zunächst durch Milde, sodann durch seine feine Sitte an, welche ein glück- liches Erbtheil vieler Personen aus den höheren Ständen ist. Sein Charakter hat nichts Ostensibles, sein Geraüth nichts AA^iderstre- bendes. Aber man kann ihn lange gekannt, ihm sehr nahe gestanden haben, ohne etwas Positives in ihm gefunden zu haben ; man kann bei vollständiger und nicht unangenehmer persönlicher Erscheinung nicht leerer von allem persönlichen Inhalte sein, als er es ist. Man kann nicht einmal sagen, er sei unselbstständig ; denn man findet gar kein Selbst, dem er innerlich folgen, oder von dem er sich entfernen könnte. Dabei ohne gründliche Kenntnisse irgend einer Art, also ohne Stützung innerlich, ohne festen Anhalt äusserlich. Seine Jugend fällt in die Zeit, in welcher die Alten selbst sich jugendlich erweckt fühlten, die Jugend aber zur reinsten Flamme der Vaterlandsliebe aufgelodert und von einem allgemei- nen religiösen Gefühle ej’griffen war. Von diesem damals in ganz Deutschland, vorzüglich aber in unserm Vaterlande wehenden Geiste ist auch er nach dem Masse seiner Empfänglichkeit berührt PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 337 worden ; er maelite den Feldzng mit nnd kehrte mit einer militäri- schen Dekoration zurück. Eine solche Persönlichkeit hat nun das natürliche Bedürfniss zur Anlehnung gegen einen Andern, nur weiss sie freilich nicht die rechte zu suchen und zu finden, jeden- falls wird sie selber viel leichter hingenommen von Anderen, die Absichten, gute oder üble, haben und verfolgen. Kanitz glaubt, Ebel gefunden zu haben, in Wahrheit aber hat Ebel Kanitz genommen. Misslicheres, ja Unglücklicheres hätte sich für Kanitz gar nicht ereignen können ; denn, an einen so absichtsvollen, versatilen Mann angeschlossen, war jede Mög- lichkeit für ihn verloren, irgend wann oder irgend wo einen Schwerpunkt in sich selbst zu finden. Und dies auch ist in der That völlig unterblieben. Kanitz vermag Nichts, und thut Nichts, als fort und fort gleichsam die Lection aufsagen, die Ebel ihm aufgegeben, nicht zu lernen, sondern die AUorte selbst sind mitgegeben, das darf nur aufgesagt werden, und dies ist seit mehr als 20 Jahren das ausschliessliche Thun des Grafen v. Kanitz. Denn das ist freilich einerlei, ob er sagt und thut, was Ebel oder durch ihn die Gräfin v. d. Gröben oder irgend Jemand, der zu Ebel gehört und doch selbst noch irgend Etwas ist, ihm zu sagen oder zu thun aufgegeben. Es kann daher allerdings sogar possierlich erscheinen, wenn Jemand, der wie Graf von Kanitz so ganz und gar den Eindruck absoluter Schwäche macht, sich starker Ausdrücke bedient ; es erklärt sich aber ganz leicht dadurch, dass sie zur Lection gehören. Mit einem Worte, es kann eigentlich vom Gra- fen von Kanitz gar nicht als von einer bestimmten geistigen Indi- vidualität die Rede sein, und eben nur dies ist’s, was hier über ihn bemerkt werden musste. Wird einst Ebel entlarvt sein, dann wird Kanitz wie aus einem Traume erwachen und dann ein förmlich harmloser, wohlwollender, gütiger Mensch sein, denn dazu hat er die natürliche Bestimmung und den reinen Zug des Herzens. Bis dahin sagt und thut er, was Ebel ihm befiehlt. 4. Der Prediger Diestel. Weder eine tiefe, noch schwierige, noch verwickelte Natur, ist’s dennoch schwer, über diesen Manu zu reden, wenn es darauf ankommt, ihn psj'chologisch zu charakteri- siren. Es wollen sich nämlich hiezu niclit leicht und auch nicht, wenn man sorgfältig sucht, Ausdrücke finden, die bezeichnend wären und doch nicht entweder den Anstand etwas verletzend oder den Verdacht erregend, dass sie ohne Noth zu stark seien. In solcher Verlegenheit ist man immer, wenn man anständig und wahr sprechen VOL. II. Z DARSTELLUNG DER Q O Q soll von PcM’sonen, gegen welche Niclits nngezicinender sein kann, als nngemessener, nnmässiger, oder wohl gar roher Ausdriiclv. Von Yerimingen, selbst von der tiefsten, ja sogar von offenbaren Schlechtigkeiten kann man, wenn es sein muss, vor den gebildet- sten lind fein gesinnten Personen ohne Verlegenheit s})rechen ; denn jene Dinge beziehen sich auf sittliche Zustände, die zu be- trachten oft ein sittliches Gebot, niemals aber unwürdig, am Wo- lligsten widerwärtig sein kann ; das Gemeine aber erregt Ekel. ]\ian denke sich einen l\Iann von einer ungemeinen natürlichen Grobheit und einem heftig polternden Wesen, der eben nur in sol- chem Anfahren und Anlassen Anderer zum Gefühle eigner Tüch- tigkeit zu gelangen vermag ; dabei, wie harte und rohe Menschen immer zu sein ptlegen, eine knechtische Natur, d. h. in schmutziger Unterwerfung sich wohl gefallend, wenn sie nur ausserhalb dieser selben Zähmung Alles anfahren und angreifen kann, ja wolil zum Theil hiezu von der eignen Herrschaft bestimmt ist. Innerlich verworren, jilatt sinnlich, alle geistige Thätigkeit nur unter der Form des Streites und diesen selbst nur als rohen Zank begreifend und übend — denkt man sich einen Solchen, so hat man die all- gemeine Grundlage des Herrn Prediger Diestel, die freilich keine zu einem rein menschlichen, noch weniger aber zu einem anziehenden Charakter ist. Es muss aber noch hinzugenommen werden : er hatte früher Jura studirt, dann aber sich zum Studium der Theo- logie gewendet; während dieses Studiums, noch auf der Universität ist er mit Schönherr in Verbindung getreten und, von diesem als ein Engel aus der Apokalypse erkannt, Heinrich Siegelbrecher genannt worden. Wie wenig tief oder nur mit wissenschaftlichem Ernst er die Theologie studirt, zeigt eben seine frühe Verbindung mit Schönherr, wie wenig er aber auch für sich innerlich hingegeben hat, beweist seine Trennung von Schönherr beim Eintritt in’s geist- liche Amt. (Landgeistlichen, auch mehren sehr voluminösen Be- lehrungsbriefen, der kleinste füllte ein ziemlich starkes Quartheft, die Fräulein von Derschau, spätere Gräfin von Kanitz, ihm ge- schrieben, antwortete er weder mündlich noch schriftlich ; denn sie drang auf ihn mit grossem Ernst, mit entschiedener, freilich phan- tastischer Schärfe ein, und da zog sich denn seine feige Natur zu- rück, wie man ja sogar von sonst wilden und reissenden Thieren erzählt, dass sie durch entschlossenen, ernst menschlichen Blick in die Flucht getrieben werden.) So wandelte er denn lange hin, von "Wenigen bemerkt, aber, wie er nachher von sich selbst zur grossen PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 339 Bescliworde derer, die es nnzuliören hatten, erzählte, in grosser Sorg- losigkeit nm seinem sittlichen Zustand, in träger Hingebung an seine Sinnlichkeit. Aber freilich Avar ihm für sein Amt am Ange- messensten und seiner Natur am Entsprechendsten, dass er ein heftig polternder Prediger blieb, und hiezu war eine dogmatische Anschliessung an die kirchliche Orthodoxie am Bequemsten, so wie ihm wohl früher in der Verbindung mit Schönherr nicht dessen Lehre an sich, sondern das damit verbundene Schimpfen, Verachten und Wegwerfen alles Anderen das anzügliche Wesen zu sein scheint. Im Jahre 1821 (wenn ich nicht irre, auch schon früher) tritt er Aviederum in eine neue Verbindung mit Ebel, mit dem er jedoch, äusserlich einmal Amn diesem sehr A'eraclitet, immer in eini- gem Zusammenhänge geblieben Avar. Das Nächste, Avas er nun that, um seine Reue darzuthun, Avar ein Umherrennen zu den Mit- gliedern des Kreises, um vor ihnen nicht soAAmhl Sündenbekenntnisse abzulegen, als vielmehr Avie ein Wasserkobold Ströme a'ou Sünden aus sich herauszufluthen und herabzustürzen. Was aber das Avirk- liche Thun anlangt, so hatte er dafür ein besonderes Abkommen mit sich getroffen. Es Avar z. B. nicht gestattet, Taback zu rauchen oder zu schnupfen ; Letzteres hatte er nie gethan, Ersteres setzte er aber auch jetzt noch fort. Wie aber erklärt er dies ? er time es, um sich vor sich selbst zu demüthigen und sich im Sündengefühle zu erhalten. Es AA^ar ferner scliAver verpönt, Kinder zu zeugen vor der völligen Wiedergeburt (und zu dieser Avar kein männliches Glied des Kreises — versteht sich, mit Ausnahme EbeTs — gelangt); Diestel zeugte Kinder; Avaruni ? Avie erklärt er dies? es sei abscheulich, sagte er, aber es diene ihm, es führe ihn immer tiefer in die üeber- zeugung seiner ScliAvachheit, und dass er immer Avieder Amn vorn anfangen müsse. Niemand im Kreise verkannte ihn damals, man sah ihn als einen sehr iieischlichen Menschen an; Ebel gab sich mit ihm Avenig, die Anderen ungern ab ; die Heuchelei lag oben auf. So im Ganzen blieb er, und so blieb es mit ihm bis zur Zeit meines Ausscheidens ans diesem Kreise, im August 1825. Ein Jahr später haben sicli auch Olshausen und ao Tippelskirch aus dieser Verbindung heraus- gelöst, und da es dann Avohl rathsam Avar, im Kreise selbst einige Promotionen vorzunehmen, so mag Diestel Avohl zu einer höheren Stellung berufen Avorden sein. Doch kann ich natürlich nicht sagen, Avelche besondere Aufgabe man ihm gestellt, Avelclies besondere Amt man ihm übertragen haben mag ; geAviss nur ist, dass er nichts 340 DARSTELT.rXG DER Anderes tlnin konnte, nU \vozn er fiiliip: ist, nnd was er denn ancli wirklicli, so weit es zur öfTentliclien Er.-cdieinung geworden ist, getlian hat : er ist nnglaublicli grob, anfalirend, ])o]ternd, sclnnä- bend gewesen, nnd natUrlicii ganz ans dem oben nälier angegebenen taktischen Princi]) gegen den Teufel, d. b. er bezog sicli eiitscliieden lügend auf das Zeugniss Gottes, dem er ja diente, wenn er im Kampfe gegen den Teufel log. Davon wimmelt es in seinen Schriften gegen Olsbausen, die in der That nur Sebmäbsebriften sind, von ihm jedt^cb kräftige, ja erschütternde genannt werden. Tlieils aus seiner Xatiir, tbeils aber aus der A’erkebrtesten Anwendung seiner juristischen tStudien liat er .sich eine der widerwärtigsten Arten ohnehin schon unwürdiger und A’oräcbtlicher Iiabulistercien hier ausgebildet, welche ihm nun als Waffe zur Yertheidigung, ja als Stellvertreterin gesunder Logik dienen muss, so wie ihm die zügelloseste Grobheit als Surrogat der Ent.schiedenheit gilt. Doch ich breche ab ; denn es ist in der That unmöglich, über diesen Mann geziemend zu reden, wenn man nicht in eine Ausdrucksweise gerathen soll, die man selbst eben so un- ziemlich für’s Aussprechen, als für das A'ernehmen halten muss. 5. Endlich sollte hier noch Einiges über mich selbst bemerkt .verden. Dass ich es aber nicht unternehmen werde, eine Schil- lerung von mir selbst zu entwerfen, versteht sich von selbst. Denn von Vorzügen, die ich etwa hätte, zu reden, wäre widerwärtig, und mich gegen die Anklage Ebel’s und seiner Anhänger zu vertheidigen, unwürdig. Seit einem Viertel Jahrhundert lebe ich an hiesigem Orte als Arzt, seit 20 Jahren als akademischer Lehrer bei der hiesigen Universität ; es giebt keine Klasse der Einwohner hier, die mich nicht kennt, mit der ich nicht in näherer oder ent- fernterer Beziehung gewesen wäre ; es kennen mich meine Mit- bürger, meine Beriifs-und Amtsgenossen, es kennt midi übrigens auch Deutschland als wissenschaftlichen Schriftsteller meines Fachs, flögen Andere, mögen die, welche midi kennen müssen, ein Ur- theil über meinen menschlichen, sittliclien, bürgerlichen und wis- senschaftlichen Charakter aussprechen, mögen sie entscheiden, ob das, was Ebel und die Seinen über und gegen mich ausgesagt haben, wahr sein kann oder gelogen sein muss. Denn in der That, sie haben mich solcher Vergehungen, solches Lebenswandels bezüclitigt, die sich nicht verdecken lassen könnten, von Allen also, die mich kennen, gekannt sein mussten, und wer ist an einem Orte mehr gekannt als ein alter Arzt ? — Ich kenne PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 341 niclit einmal Alles, ja ich kenne nur einen Theil dessen, was Ebel und sein Anhang gegen mich vorgebracht haben ; es ist dies aber so entstellt, zum Theil so in Unwahrheit und bösliche Deutung gezogen, theils auch so rein erlogen, dass ich in den mannigfachen Vermahnungen, die ich als Zeuge in dieser Untersuchungsangele- genheit zu überstehen hatte, es mir vom Herrn Inquirenten erbeten liabe, mir eine genauere und Aveitere Kenntnissnahme der Injurien, Verleumdungen u. s. w., die jene Leute gegen mich vorgebracht, zu erlassen ; dagegen mich zu vertheidigen hätte ich als eLvas Schimpfliches empfunden, Injurienklagen aber gegen Personen zu erheben, die in Ehrenschändung Anderer ihr letztes Vertheidigungs- und Rettungsmittel suchen, war ich nicht geneigt; und Alles zu vermeiden, was vielleicht doch mich innerlich hätte erregen können, schien mir Pflicht. Nur Einiges will ich hier nennen und durch wenige erläuternde Worte begleiten. a. Ebel hat gegen mich als Zeugen protestirt ; ich wünschte, die hohe Behörde hätte seine Protestation angenommen, da ich alsdann grosser und schmerzlicher Unannehmlichkeiten überhobeii geAA'esen Aväre. Sein Grund aber, den er angab (andei’e und bessere hatte er gewiss ; er wusste ja, dass ich ihn durchschaut, aber dies verschwieg er klüglich,) war: ich sei notorisch sein Feind. Noto- risch ! Wem ist dies bekannt? warum nennt er nicht solche That- sachen? Was habe ich je, auch nach meiner Trennung Amn ihm, Feindseliges gegen ihn unternommen? AA^arum nennt er nicht solche Thatsachen? Avarum nicht eine einzige? Ja, er, und nicht er allein Aveiss es, dass ich, lange schon von ihm geschieden, nicht aufgehört habe, Avohlwollend gegen ihn gesinnt zu sein. Ich Avill ein Beispiel nennen : mehre Jahre nach unserer Trennung erkrankte er schAA'er und litt sehr lange; in der Stadt AA’aren die schlimmsten, eh.renrührigsten Gerüchte über Grund und Ursache seiner Krank- heit verbreitet. Wie Avenig aber, Avie schwierig AA^enigstens ein Arzt, der mit den früheren Lebensverhältnissen EbeTs nicht be- kannt Avar, und dem aufrichtige Mittheilungen zu machen, er geAviss nicht geneigt Avar, den Avahren Grund des Uebels Averde finden, also auch die entsprechende BehandlungsAveise Averde aiiAvenden können, konnte mir nicht entgehen. Oft nahm ich hierüber Piücksprache mit Olshausen, endlich entschloss ich mich, Ebel das xVnerbieten zu machen, mit seinem Arzte, einem mir sehr lieben Kollegen, zusammenzutreten, um auf die für ihn schonendste Weise diesem meine Ansicht von der Natur (Avenn auch nicht von den moralischen 342 DARSTELLUNG DER Ursachen) der Krankheit mitzntheilcn, Kbel licss mir eine schrift- liche Antwort durcli Diestel ertheileii, in welcher er das Aner- bieten zwar ablehnte, aber für die grosse Liebe, die ich ihm dadurch zu erkennen gegeben, dankte, versiclicrnd, sie liabe ilim ausseror- dentlich wohlgethan. Und nun nennt er mich seinen Keind? seinen notorischen Feind? h. Ebel behauptet, der Verlust an Einnalnne, den ich durch die Trennung von ihm und den Seinen habe, schmerze mich und mache mich ihm feindlich gesinnt. Ich sage Nichts von der edlen Gesinnung, aus welcher solche Conjectur allein entspringen kann, thatsächlich aber ist Folgendes : allerdings habe ich aus früher schon entwickelten natürlichen Gründen äus- serlich sehr durch meine Verbindung mit ihm gelitten, und meine Verhältnisse sind dadurch sehr gedrückt gewesen ; dies jedoch mit Anderem, viel Schwererem habe ich geduldig getragen. Seit ich aber von ihm getrennt bin, sind mir freilich alle Ebeliancr, von denen ich sonst ein Einkommen durch ärztliches Honorar gehabt, entgangen ; mein Einkommen aber hat trotz diesem Verluste seit- dem beinahe um das Dreifache sich vermehrt, was ich hiemit eidlich versichere. c. Ebel behau[)tet, er habe mir noch einige sogenannte ärztliche Freunde gelassen und somit auch ein Einkommen, was er durch ein einziges Wrt hätte aufheben können. Wahr ist hiervon nur, dass mir allerdings nocli einige arme Ebelii^ner blieben, aber blos, weil er selbst sich immer mit den Armen wenig in Defreundung ein- gelassen. Wenn ich 10 Thaler jährlich für meine Gesammtein- nahme von der damals mir gebliebenen Praxis bei Ebelianern von Jemandem erhielte, so würde dieses mehr als um die Hälfte zu- kommen, was ich auch eidlich versichere. d. Ebel hat behau})tet, er könne, wenn ich ihm das Beichtsiegel zu brechen gestatten wollte, Dinge von mir aussagen, die meine Glaubhaftigkeit als Zeugen aufheben würden. Dies vielleicht bei- spiellose Verfahren eines Geistlichen, dazu eines evangelischen, will ich hier nicht beurtheilen ; es Aveiht und schändet sich selbst hin- reichend. Ich habe ihm diese Erlaubniss ertheilt unter der Bedin- gung, dass mir seine Aussagen zur Einsicht mitgetheilt würden. Er hat Nichts ausgesagt, Aveiiigstens ist mir Nichts mitgetheilt Avorden, Avas doch hätte geschehen müssen. e. Diestel hat schriftliche Sündenbekenntnisse von mir zu den Acten gegeben. Woher hat er jene Papiere ? sie sind von mir PIETISTISCHEN UMTRIEBE IN KÖNIGSBERG. 343 nieJcrgcscliviebeii iiml in den dazu bestimmten Ansdrücken nieder- gescbrieben auf ansdrückliclies und hartes Andringen der Gräfin V. d. Groben nnd der verstorbenen Gräfin v. Kanitz ; dieser auch habe icli sie übergeben. Zur Niederschreibung und Auslieferung dieser mir grösstentheils aufgegebenen und aufgebürdeten Sünden- bekenntnisse hat man midi genüthigt, wenige Tage, naclidem ich das Unglück gehabt, meine erste Fi-au durch den Tod zu verlieren, also in einer innerlich getrübten und zerrissenen Gemüthsstimmung. Zweimal hatte ich mich von Ebel und den Seinigen zurückgezogen (Kanitz sagt : weggeschlichen ; nur wer mich kennt, weiss, dass man mir eben so gut, d. h. eben so unwahr nachsagen könnte : ich flöge, als dass ich schleiche). Jetzt sollte ich mit Stricken gebun- den v/erden, und dazu benutzte man meine damalige Gemüthsstim- mung. Ich habe diese mir jetzt vorgelegten Papiere nicht ansehen mögen, weil sie mich zum Theil mit Indignation über mich selbst wegen der Schwäche, die ich damals gezeigt, erfüllten. Ich be- merke nur das : wahrscheinlich hat man nur eine Auswahl von jenen Papieren dem Richter übergeben ; sind aber alle mitgetheilt, so müssen sich darin mehrere sehr üble Dinge von und über Ebel befinden, unter Anderm ein wirklicher Schurkenstreich ! Nur solche, eben diese Papiere bewahrt man auf (ich habe xVlles, was ich in Händen gehabt, bis auf ein Privatschreiben gleich nach meiner Trennung zu verbrennen für Pflicht gehalten), händigt sie nun aus und trägt sie zum Richter! Und wer thut’s ? Diestel, ein Geistlicher, dem ich jene Papiere eingegeben ; Sündenbekennt- nisse schleppt ein Geistlicher zum weltlichen Richter 1 ! — Wer kann hierauf etwas Anderes sagen als : pfui 1 niederträchtig ! Und was will er damit ? was sollen sie beweisen ? dass ich als Zeuge un- glaubhaft sei, weil ich ein Sünder bin ? als solcher mich fühle, bekenne ? so argumentirt ein Geistlicher ? ein evangelischer ? so argumentiren Personen, die strengere Beichte abgefordert haben, als je in der katholischen Kirche geschehen ist ? hat man ihnen nicht schon Gesinnungen als Sünden, als wirkliche Sünden bekennen müssen ? Nun wahrlich, worüber soll man sich bei solchem Ver- fahren mehr wundern, über die Bosheit des Herzens oder über die Verleugnung jeder christlichen Natur? f. Diestel hat Zeugen, 4 unglückliche Frauenzimmer, alle alt, alle von Natur wenig ausgestattet, körperlich sogar zum Theil gezeichnete Personen vor Gericht geführt, um auszusagen, dass ich sinnliche Begierden gegen sie gezeigt. Gelogen I ekelhaft und 344 DARSTELLUNG, ETC. dumm gelogen ! l\Iüclclien z. B. (allerdings sehr alte) sagen ans : ich küsse wie ein Wollüstling! Woher wissen Mädchen so Etwa« V welcher Geistliche, doch nein, welcher Pfaffe hat ihnen gesagt, dass sie sogar dem Pvichter vorlügen sollen? — Ein anderes altes Mäd- chen sagt : sie sei mir ärztlich sehr verpflichtet, aber ich hätte ärztlich sie doch vernachlässigt und sie dennoch geliebt ! — Eine steinalte Frau, IMutter mehrer erwachsener Kinder, eine Frau, die ich nur ärztlich während einer Krankheit gesehen, in welcher sie an heftigem Speichellluss gelitten, sagt : ich habe sic geküsst ; wahrlich, dies hätte nur aus Barmherzigkeit und in grösster Selbst- verleugnung geschehen können. — Doch genug von Dingen, die als wahrhafte Tollheiten erscheinen müssten, wenn sic nicht dennoch schlau und boshaft wären ; denn im Ih*otokoll stehen doch immer Namen und bestimmte Angaben, aber nicht die Bilder der Perso- nen, nicht ihre Verhältnisse ; es wäre ja doch wohl möglich, den Richter irre zu leiten ! Ich schliessc, wie ich begonnen, nicht Andere anzuklagen, nicht mich vertheidigen wollend mit diesen Zeilen. Eine dunkle, verwickelte Sache, die einer psychologischen Erörterung bedürftig ist, wollte ich einigermassen erläutern. Ist dies irgend wie erreicht, so ist der Schmerz, den ich beim Niederschreiben empfunden, reichlich belohnt. Königsherg^ den lo Juhj^ 183G. THE END. LONDON: STRANGEWAYS AND WaLDEN, PRINTERS, £S Castle St. Leicester Sq. 13, Great Marlborough Street. MESSRS. IIÜRST AND BLACKETT’S LIST OF NEW WORKS. NEW AMERICA. By William Hep worth Dixon. SEVENTH EDITION. 2 vols. demy 8vo, with Illustrations. 30s. “The author of this very interesting hook having penetrated through the plains and mountains of the Far West into the Salt I>ake Valley, here gives us an ex- cellent account of the Mormons, and some striking descriptions of the scenes which he saw, and the conversations which he held with many of the Saints during his sojourn there. For a full account of the singular sect called the Shakers, of their patient, loving industry, their admirable schools, and their perpetual inter- course with the invisible world, we must refer the reader to this work. Mr. Dixon has written thoughtfully and well, and we can recall no previous book on American travel which dwells so fully on these much vexed subjects.” — Times. “ Mr. Dixon’s book is the work of a keen observer, and it appears at an oppor- tune season. Those who would pursue all the varied phenomena of which we have attempted an outline will have reason to be grateful to the intelligent and lively guide who has given them such a sample of the inquiry. During his resi- dence at Salt Lake City Mr. Dixon was able to gather much valuable and interesting iuformation respecting Mormon life and society: and the account of that singular body, the Shakers, from his observations during a visit to their chief settlement at Mount Lebanon, is one of the best parts of Mr. Dixon’s work.” — Quarterly Review. “There are few books of this season likely to excite so much general curiosity as Mr. Dixon’s very entertaining and instructive work on New America. None are more nearly interested in the growth and development of new ideas on the other side of the Atlantic than ourselves. The book is really interesting from the first page to the last, and it contains a large amount of valuable and curious informa- tion.” — Pall Mall Gazette. “ In these very entertaining volumes Mr. Dixon touches upon many other fea- tures of American society, but it is in his sketches of Momions, Shakers, Bible- Conimunists, and other kindred associations, that the reader will probably And most to interest him. We recommend every one who feels any interest in human na- ture to read Mr. Dixon’s volumes for themselves.” — Saturday Review. “ We have had nothing about Utah and the Moimons so genuine and satisfactory as the account now given us by Mr. Dixon, but he takes also a wider glance at the Far West, and blends with his narrative such notes of life as he thinks useful aids to a study of the newest social conditions — germs of a society of the future. There is not a chapter from which pleasant extract might not be made, not a page that does not by bright studies of humanity in unaccustomed forms keep the attention alive from the beginning to the end of the narrative.” — Examiner. “Intensely exciting volumes. The central interest of the book lies in Mi'.Dixon’s picture of Mormon society, and it is for its singular revelations respecting Brigham Young’s people, and the Shakers and Bible Communists, that nine readers out of every ten will send for an early copy of this strange story. Whilst Mr. Dixon speaks frankly all that he knows and thinks, he speaks it in a fashion that will cari-y his volumes into the hands of every woman in England and America.” — Post. “A book which it is a rai’e pleasure to read — and which will most indubitably bo read by all who care to study the newest phenomena of American life.” — Spectator. “Mr. Dixon’s ‘New America’ is decidedly the cleverest and most interesting, as it has already proved the most successful, book published this season.” — Stat\ “Mr. Dixon has written a book about America having the unusual merit of being at once amusing and insti'uctive, true as well as new. Of the books published this season there will be none more cordially read.” — Macmillan' s Magazine. “ Mr. Dixon’s book is a careful, wise, and graphic picture of the most prominent social phenomena which the newest phases of the New World present. The narra- tive is full of mterest from end to end, as well as of most important subjects for consideration. No student of society, no historian of humanity, should be without it as a reliable and valuable text-book on New America.” — All the Year Round. “In these graphic volumes Mr. Dixon sketches American men and women, sharply, vigorously and truthfully, under every aspect. The smart Yankee, the grave politician, the senate and the stage, the pulpit and the prairie, loafers and philanthropists, crowded streets, and the howling wilderness, the saloon and boudoir, with woman everywhere at full length — all pass on before us in some of the most vivid and brilliant pages ever written.”— University Magazine. 1 } 13, Great ^lARLnonouon Street, MESSRS. IIUIIST AND BLACKETT’S N E AV AV 0 R K 'A— Continued. SPIRITUAL AAUA'ES. By AV. IlRrwonrn Dixon, Author of ‘ New America,’ &c. 2 voLs. 8vo. "With Portrait of the Author, engraved by W, IIoll. 30.s. bound. CHAUCER’S ENGLAND. P>y ^Lattiiew Browxe. 1 vol. 8vo. With numerous Illustrations. (In the Press.) THROUGH SPAIN TO THE SAHARA. By Matilda Bktiiam Edwards. Author of ‘ A Winter with the Swal- lows,’ &c. 1 vol. 8 VO, Avith Illustrations, lös. “Miss Edwards’ sketclies are lively and original, and her volume supplies plea- sant reading.” — Athemeum. “If possible, ‘Through Spain’ is even a better book than ‘ A Winter with the Swallows.’ ” — .)fes.'ie»(/er. “ In these entertaining pages Miss Edwards tells us pleasantly and gracefully of her wanderings in Spain. All she writes is fresh and sparkling.” — Examiner. “ ‘ Through Spain to the Sahara’ is the title of a hew book from the pen of Miss M. Betham Edwards, Avhose ‘ Winter Avith the SAAnilloAVs’ excited no little interest by its vivid and entcrtainmg sketches of Algier.s. Her present Avork is mainly devoted to Spain ; and the reader Avill not fail to be attracted by the authoress’s picturesque style and singular clearness of description. Visiting Burgos, Madrid, Toledo, C’ordova, Malaga, Granada, and Gibraltar, she had ample opportunity of making herself acquainted AA'ith the splendid remains of Moorish and Gothic archi- tecture Avhich are the glory of Spain, although that decaying nation has long lost the power to appreciate them. Crossing from Gibraltar to the French toAAm of Nemours, she traA'elled through the province of Oran to the city of Algiers, touch- ing the Great Desert by the Avay. In her closing chapters she gives a peep of colonial and military life in Algeria, and draAvs some pictures of the Arabs, both settled and nomadic, which Avill amply repay study.” — htar. THE LIFE OF JOSIAII WEDGWOOD ; From his Private Correspondence and Family Papers, in the possession of Joseph Maa'Er, Esq., F.S.A., Francis Wedgavood, Esq., C, Dar- win, Esq., M.A., F.R.S., Miss Wedgwood, and other Original Sources. With an Introductory Sketch of the Art of Pottery in England. By Eliza jMeteyard. Dedicated to the Right Hon. W. E. Gladstone. Complete in 2 vols. 8vo, with Portraits and 300 other Beautiful Illustrations, elegantly bound. “This is the Life of Wedgwood to the expected appearance of which I referred at Burslem.” — Extract from a Letter to the Author by the Right Hon. W. E. Gladstone. ^ “An important contribution to the annals of industrial biography. Miss Mete- I yard has executed a laborious task with much care and fidelity. The book is pro- I fusely illustrated, and the illustrations deserve the highest praise. They are exe- I cuted with extreme beauty. — Times. I “ We have to congratulate the authoress on the publication of her Life of Wedg- I wood. We can award her the praise due to the most pains-taking and conscien- 1 tious application. She has devoted her whole mind and energy to her subject, and I has achieved a AVork not less creditable to herself than it is indispensable to all I who wish to knoAV anything about English ceramic art and its great inventor. The two volumes before us are in themselves marvels of decorative and typographical skill. More beautifully printed pages, more creamy paper, and more dainty wood- cuts have seldom met our eyes. It is rarely that an author is so Avell seconded by his coadjutors as Miss Meteyard has been by her publishers, printers, and the staff of draughtsmen and engravers who have contributed the numerous illustra- tions which adorn this sumptuous book .” — Saturday Review. \ “An admirable, well-written, honourably elaborate, and most mteresting book.” Athemeum. 2