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Frankfort (Kentucky, United States) (search for this): chapter 4
e 11, page 244. Dr. John Dee was a man of erudition, who had an extensive museum, library, and apparatus; he claimed to be an astrologer, and had acquired the reputation of having dealings with evil spirits, and a mob was raised which destroyed the greater part of his possessions He professed to raise the dead and had a magic crystal. He died a pauper in 1608. Note 12, page 325. Eleonora Johanna Von Merlau, or, as Sewall the Quaker Historian gives it, Von Merlane, a noble young lady of Frankfort, seems to have held among the Mystics of that city very much such a position as Anna Maria Schurmaus did among the Labadists of Holland. William Penn appears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of German Mystics. They made their home in the woods on the Wissahickon, a little west of the Quaker s
York, Pa. (Pennsylvania, United States) (search for this): chapter 4
in his lifetime he did not know anything about Quakers. It would appear from this that the half-mystical, halfscientific writings of the alchemist and philosopher of Vilverde had not escaped the notice of Friends, and that they had included him in their broad eclecticism. Note 16, page 333. The Quaker's Meeting, a painting by E. Hemskerck (supposed to be Egbert Hemskerck the younger, son of Egbert Hemskerck the old), in which William Penn and others—among them Charles II., or the Duke of York—are represented along with the rudest and most stolid class of the British rural population at that period. Hemskerck came to London from Holland with King William in 1689. He delighted in wild, grotesque subjects, such as the nocturnal intercourse of witches and the temptation of St. Anthony. Whatever was strange and uncommon attracted his free pencil. Judging from the portrait of Penn, he must have drawn his faces, figures, and costumes from life, although there may be something of cari
Pennsylvania (Pennsylvania, United States) (search for this): chapter 4
Note 12, page 325. Eleonora Johanna Von Merlau, or, as Sewall the Quaker Historian gives it, Von Merlane, a noble young lady of Frankfort, seems to have held among the Mystics of that city very much such a position as Anna Maria Schurmaus did among the Labadists of Holland. William Penn appears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of German Mystics. They made their home in the woods on the Wissahickon, a little west of the Quaker settlement of Germantown. Kelpius was a believer in the near approach of the Millennium, and was adevout student of the Book of Revelation, and the Morgen-Rothe of Jacob Behmen. He called his settlement The Woman in the Wilderness (Das Weib in der Wueste). He was only twenty-four years of age when he came to America, but his gravity, learning, and devotion placed
Geneva, N. Y. (New York, United States) (search for this): chapter 4
fe deny him. It is evident, says Professor Seidensticker, Pastorius holds up the Indian as Nature's unspoiled child to the eyes of the European Babel, somewhat after the same manner in which Tacitus used the barbarian Germani to shame his degenerate countrymen. As believers in the universality of the Saving Light, the outlook of early Friends upon the heathen was a very cheerful and hopeful one. God was as near to them as to Jew or Anglo-Saxon; as accessible at Timbuctoo as at Rome or Geneva. Not the letter of Scripture, but the spirit which dictated it, was of saving efficacy. Robert Barclay is nowhere more powerful than in his argument for the salvation of the heathen, who live according to their light, without knowing even the name of Christ. William Penn thought Socrates as good a Christian as Richard Baxter. Early Fathers of the Church, as Origen and Justin Martyr, held broader views on this point than modern Evangelicals. Even Augustine, from whom Calvin borrowed his
Chesapeake Bay (United States) (search for this): chapter 4
e said, except to go to my God. Death is merely ascending from a lowerand narrower chamber to one higher and holier. In 1679, Peter Sluyter and Jasper Dankers were sent to America by the community at the Castle of Wieward. Their journal, translated from the Dutch and edited by Henry C. Murphy, has been recently published by the Long Island Historical Society. They made some converts,and among them was the eldest son of Hermanns, the proprietor of a rich tract of land at the head of Chesapeake Bay, known as Bohemia Manor. Sluyter obtained a grant of this tract, and established upon it a community numbering at one time a hundred souls. Very contradictory statements are on record regarding his headship of this spiritual family, the discipline of which seems to have been of more than monastic manifested more interest in the world's goods than became a believer in the near Millennium. He evinces in his journal an overweening spiritual pride, and speaks contemptuously of other prof
Germantown (Tennessee, United States) (search for this): chapter 4
ve held among the Mystics of that city very much such a position as Anna Maria Schurmaus did among the Labadists of Holland. William Penn appears to have shared the admiration of her own immediate circle for this accomplished and gifted lady. Note 13, page 330. Magister Johann Kelpius, a graduate of the University of Helmstadt, came to Pennsylvania in 1694, with a company of German Mystics. They made their home in the woods on the Wissahickon, a little west of the Quaker settlement of Germantown. Kelpius was a believer in the near approach of the Millennium, and was adevout student of the Book of Revelation, and the Morgen-Rothe of Jacob Behmen. He called his settlement The Woman in the Wilderness (Das Weib in der Wueste). He was only twenty-four years of age when he came to America, but his gravity, learning, and devotion placed him at the head of the settlement. He disliked the Quakers, because he thought they were too exclusive in the matter of ministers. He was, like most
Magdeburg (Saxony-Anhalt, Germany) (search for this): chapter 4
rocks in the river at the Falls of Amoskeag, in the cavities of which, tradition says, the Indians formerly stored and concealed their corn. Note 5, page 101. The Spring God.-See Roger Williams's Key to the Indian Language. Note 6, page 106. Mat wonck kunna-monee. We shall see thee or her no more.—See Roger Williams's Key. Note 7, page 106. The Great South West God. —See Roger Williams's Observations, etc. Note 8, page 109. The barbarities of Count de Tilly after the siege of Magdeburg made such an impression upon our forefathers that the phrase like old Tilly is still heard sometimes in New England of any piece of special ferocity. Note 9, page 134. Dr. Hooker, who accompanied Sir James Ross in his expedition of 1841, thus describes the appearance of that unknown land of frost and fire which was seen in latitude 77° south,—a stupendous chain of mountains, the whole mass of which, from its highest point to the ocean, was covered with everlasting snow and ice:— Th
Westphalia (North Rhine-Westphalia, Germany) (search for this): chapter 4
te the true and living members of the Church of Christ from the formalism and hypocrisy of the ruling sects. George Keith and Robert Barclay visited him at Amsterdam, and afterward at the communities of Herford and Wieward; and, according to Gerard Croes, found him so near to them on some points, that they offered to take him into the Society of Friends. This offer, if it was really made, which is certainly doubtful, was, happily for the Friends at least, declined. Invited to Herford in Westphalia by Elizabeth, daughter of the Elector Palatine, De Labadie and his followers preached incessantly, and succeeded in arousing a wild enthusiasm among the people, who neglected their business and gave way to excitements and strange practices. Men and women, it was said, at the Communion drank and danced together, and private marriages, or spiritual unions, were formed. Labadie died in 1674 at Altona, in Denmark, maintaining his testimonies to the last. Nothing remains for me, he said, exc
Scarboro (Georgia, United States) (search for this): chapter 4
Philadelphia bears witness to the varied learning and classical taste of its donor, James Logan. Thomas Story, member of the Council of State, Master of the Rolls, and Commissioner of Claims under William Penn, and an able minister of his Society, took a deep interest in scientific questions, and in a letter to his friend Logan, written while on a religious visit to Great Britain, seems to have anticipated the conclusion of modern geologists. I spent, he says, some months, especially at Scarborough, during the season attending meetings, at whose high cliffs and the variety of strata therein and their several positions I further learned and was confirmed in some things,—that the earth is of much older date as to the beginning of it than the time assigned in the Holy Scriptures as commonly understood, which is suited to the common capacities of mankind, as to six days of progressive work, by which I understand certain long and competent periods of time, and not natural days. It was s
Amsterdam (New York, United States) (search for this): chapter 4
ever since, undisturbed. Note 14, page 331. Peter Sluyter, or Schluter, a native of Wesel, united himself with the sect of Labadists, who believed in the Divine commission of John De Labadie, a Roman Catholic priest converted to Protestantism, enthusiastic, eloquent, and evidently sincere in his special calling and election to separate the true and living members of the Church of Christ from the formalism and hypocrisy of the ruling sects. George Keith and Robert Barclay visited him at Amsterdam, and afterward at the communities of Herford and Wieward; and, according to Gerard Croes, found him so near to them on some points, that they offered to take him into the Society of Friends. This offer, if it was really made, which is certainly doubtful, was, happily for the Friends at least, declined. Invited to Herford in Westphalia by Elizabeth, daughter of the Elector Palatine, De Labadie and his followers preached incessantly, and succeeded in arousing a wild enthusiasm among the pe
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