Imatges de pàgina
PDF
EPUB

THE PENNSYLVANIA PILGRIM,

AND OTHER POEMS.

FRANCIS DANIEL PASTORIUS. THE beginning of German emigration to America may be traced to the personal influence of William Penn, who in 1677 visited the Continent, and made the acquaintance of an intelligent and highly cultivated circle of Pietists, or Mystics, who, reviving in the seventeenth century the spiritual faith and worship of Tauler and the "Friends of God" in the fourteenth, gathered about the pastor Spener, and the young and beautiful Eleonora Johanna Von Merlau. In this circle originated the Frankfort Land Company, which bought of William Penn, the Governor of Pennsylvania, a tract of land near the new city of Philadelphia.

The company's agent in the New World was a rising young lawyer, Francis Daniel Pastorius, son of Judge Pastorius, of Windsheim, who, at the age of seventeen, entered the University of Altorf. He studied law at Strasburg, Basle, and Jena, and at Ratisbon, the scat of the Imperial Government, obtained a practical knowledge of international polity. Successful in all his examinations and disputations, he received the degree of Doctor of Law at Nuremberg in 1676. In 1679 he was a law-lecturer at Frankfort, where he became deeply interested in the teachings of Dr. Spener. In 1680-81 he travelled in France, England, Ireland, and Italy with his friend Herr Von Rodeck. "I was," he says, "glad to enjoy again the company of my Christian friends, rather than be with Von Rodeck feasting and dancing." In 1683, in company with a small number of German Friends, he emigrated to America, settling upon the Frankfort Company's tract between the Schuylkill and the Delaware Rivers. The township was divided into four hamlets, namely, Germantown, Krisheim, Crefield, and Sommerhausen. Soon after his arrival he united himself with the Society of Friends, and became one of its most able and devoted members, as well as the recognized head and lawgiver of the settlement. ried, two years after his arrival, Anneke (Anna), daughter of Dr. Klosterman, of Muhlheim.

He mar

In the year 1688 he drew up a memorial against slaveholding, which was adopted by the Germantown Friends and sent up to the Monthly Meeting, and thence to the Yearly Meeting at Philadelphia. It is noteworthy as the first protest made by a religious body against Negro Slavery. The original document was discovered in 1844 by the Philadelphia antiquarian, Nathan Kite, and published in "The Friend" (Vol. XVIII. No. 16). It is a bold and direct appeal to the best instincts of the heart. "Have not," he asks," these negroes as much right to fight for their freedom as you have to keep them slaves?"

Under the wise direction of Pastorius, the Germantown settlement grew and prospered. The inhabitants planted orchards and vineyards, and surrounded themselves with souvenirs of their old home. A large number of them were

linen-weavers, as well as small farmers. The Quakers were the principal sect, but men of all religions were tolerated, and lived together in harmony. In 1692 Richard Frame published, in what he called verse, a "Description of Pennsylvania," in which he alludes to the settlement:"The German town of which I spoke before, Which is at least in length one mile or more, Where lives High German people and Low Dutch, Whose trade in weaving linen cloth is much, There grows the flax, as also you may know That from the same they do divide the tow. Their trade suits well their habitation, We find convenience for their occupation."

Pastorius seems to have been on intimate terms with William Penn, Thomas Lloyd, Chief Justice Logan, Thomas Story, and other leading men in the Province belonging to his own religious society, as also with Kelpius, the learned Mystic of the Wissahickon, with the pastor of the Swedes' church, and the leaders of the Mennonites. He wrote a description of Pennsylvania, which was published at Frankfort and Leipsic in 1700 and 1701. His "Lives of the Saints," etc., written in German and dedicated to Prof. Schurmberg, his old teacher, was published in 1690. He left behind him many unpublished manuscripts covering a very wide range of subjects, most of which are now lost. One huge manuscript folio, entitled "Hive Beestock, Melliotropheum Alucar, or Rusca Apium," still remains, containing one thousand pages with about one hundred lines to a page. It is a medley of knowledge and fancy, history, philosophy, and poetry, written in seven languages. A large portion of his poetry is devoted to the pleasures of gardening, the description of flowers, and the care of bees. The following specimen of his punning Latin is addressed to an orchard-pilferer:

[ocr errors]

Quisquis in hæc furtim reptas viridaria nostra
Tangere fallaci poma caveto manu,

Si non obsequeris faxit Deus omne quod opto,
Cum malis nostris ut mala cuncta ferus."

Professor Oswald Seidensticker, to whose papers in Der Deutsche Pioneer and that able periodical the "Penn Monthly," of Philadelphia, I am indebted for many of the foregoing facts in regard to the German pilgrims of the New World, thus closes his notice of Pastorius:

"No tombstone, not even a record of burial, indicates where his remains have found their last resting-place, and the pardonable desire to associate the homage due to this distinguished man with some visible memento cannot be gratified. There is no reason to suppose that he was interred in any other place than the Friends' old burying-ground in Germantown, though the fact is not attested by any definite source of information. After all, this obliteration of the last trace of his earthly existence is but typical of what has overtaken the times which he represents; that Germantown which he founded, which

PRELUDE.

saw him live and move, is at present but a quaint idyl of the past, almost a myth, barely remembered and little cared for by the keener race that has succeeded."

The Pilgrims of Plymouth have not lacked historian and poet. Justice has been done to their faith, courage, and self-sacrifice, and to the mighty influence of their endeavors to establish righteousness on the earth. The Quaker pilgrims of Pennsylvania, seeking the same object by different means, have not been equally fortunate. The power of their testimony for truth and holiness, peace and freedom, enforced only by what Milton calls" the unresistible might of meekness," has been felt through two centuries in the amelioration of penal severities, the abolition of slavery, the reform of the erring, the relief of the poor and suffering, felt, in brief, in every step of human progress. But of the men themselves, with the single exception of William Penn, scarcely anything is known. Contrasted, from the outset, with the stern, aggressive Puritans of New England, they have come to be regarded as "a feeble folk," with a

personality as doubtful as their unrecorded

graves. They were not soldiers, like Miles Standish; they had no figure so picturesque as Vane, no leader so rashly brave and haughty as Endicott. No Cotton Mather wrote their Magnalia; they had no awful drama of supernaturalism in which Satan and his angels were actors; and the only witch mentioned in their simple annals was a poor old Swedish woman, who, on complaint of her country women, was tried and acquitted of everything but imbecility and folly. Nothing but commonplace offices of civility came to pass between them and the Indians; indeed, their enemies taunted them with the fact that the savages did not regard them as Christians, but just such men as themselves. Yet it must be apparent to every careful observer of the progress of American civilization that its two principal currents had their sources in the entirely opposite directions of the Puritan and Quaker colonies. To use the words of a late writer: "The historical forces, with which no others may be compared in their influence on the people, have been those of the Puritan and the Quaker. The strength of the one was in the confession of an invisible Presence, a righteous, eternal Will, which would establish righteousness on earth; and thence arose the conviction of a direct personal responsibility, which could be tempted by no external splendor and could be shaken by no internal agitation, and could not be evaded or transferred. The strength of the other was the witness in the human spirit to an eternal Word, an Inner Voice which spoke to each alone, while yet it spoke to every man; a Light which each was to follow, and which yet was the light of the world; and all other voices were silent before this, and the solitary path whither it led was more sacred than the worn ways of cathedral-aisles."

It will be sufficiently apparent to the reader that, in the poem which follows, I have attempted nothing beyond a study of the life and times of the Pennsylvania colonist,—a simple picture of a noteworthy man and his locality. The colors of my sketch are all very sober, toned down to the quiet and dreamy atmosphere through which its subject is visible. Whether, in the glare and tumult of the present time, such a picture

Mulford's Nation, pp. 267, 268.

359

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

frames

Through whose veiled, mystic faith the | Urban yet sylvan; in its rough-hewn
Inward Light,
Steady and still, an easy brightness, Of oak and pine the dryads held their

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small]

row

THE PENNSYLVANIA PILGRIM.

361

"On hearing, for behind the reverend | Or Carib spear, a gift to William Penn From the rare gardens of John Evelyn, Brought from the Spanish Main by merchantmen.

Of gallery Friends, in dumb and piteous show,

I saw, methought, dark faces full of woe.

[blocks in formation]
[blocks in formation]

"Dear heart," | In God's name; and the leaven of the word

Looked up and smiled.
she said, "if we
Must bearers of a heavy burden be,
Our boy, God willing, yet the day shall see

'When, from the gallery to the farthest seat,

Slave and slave-owner shall no longer meet,

But all sit equal at the Master's feet."

[blocks in formation]

Wrought ever after in the souls who heard,

And a dead conscience in its graveclothes stirred

To troubled life, and urged the vain

excuse

Of Hebrew custom, patriarchal use, Good in itself if evil in abuse.

Gravely Pastorius listened, not the less Discerning through the decent fig-leaf dress

Of the poor plea its shame of selfishness.

One Scripture rule, at least, was unforgot;

He hid the outcast, and bewrayed him not;

And, when his prey the human hunter sought,

He scrupled not, while Anna's wise delay And proffered cheer prolonged the master's stay,

To speed the black guest safely on his way.

Yet, who shall guess his bitter grief who lends

His life to some great cause, and finds his friends

Shame or betray it for their private ends?

How felt the Master when his chosen strove

In childish folly for their seats above; And that fond mother, blinded by her love,

Besought him that her sons, beside his throne,

Might sit on either hand? Amidst his

Own

A stranger oft, companionless and lone,

God's priest and prophet stands. The martyr's pain

Is not alone from scourge and cell and chain;

Sharper the pang when, shouting in his train,

His weak disciples by their lives deny The loud hosannas of their daily cry, And make their echo of his truth a lie.

« AnteriorContinua »