Image - President Washington was a man of his word

President George Washington made a promise to personally visit every state which had ratified the Constitution. To fulfill this promise he made three journeys known as the “Eastern Tour” (1789); the "Long Island Tour” (1791); and the “Southern Tour” (1791). 

The Southern Tour was the longest and

covered the most ground. The tour took almost 3 months and covered 1,887 miles. It was on this tour that the President made his visit to Salem - staying in the Salem tavern for two nights lodging. 

An entry in his personal diary informs the reader of his activity on June 1st, 1791.

“Having received information that (NC) governor Martin was on his way to meet me; and would be in Salem this evening, I resolved to await his arrival at this place instead of halting a day at Guilford (Greensboro) as I had intended; spent the forenoon in visiting the shops of the different Tradesmen. The houses of accommodation for single men and Sisters of the Fraternity — and their place of worship. Invited six of their principal people to dine with me — and in the evening went to hear them sing and perform on a variety of Instruments Church music. 

In the evening Governor Martin as expected … arrived.”

Image - Photo: Ginger cakes

The Public Room at the 1784 tavern in Old Salem, NC

Colonial taverns, including the 1784 tavern in (Old) Salem, served ginger cakes with alcohol purchases. Much as 20th century bar patrons eat peanuts or pretzels so 18th century folks enjoyed their ginger cakes. 

Accordingly, the Public Room at the Old Salem tavern museum has (facsimile) ginger cakes on the tables. 

Dear Diary

Five daily accounts taken from the 1753 diary

of the Moravian Brethren coming from Bethlehem to the wilds of North Carolina. If you wish to read their diary to their arrival (click here). The continuation of the diary will continue at the date of October 13, 1753.

The following excerpts from the diary were translated from German by Adelaide L. Fries, an archivist at Winston-Salem from 1911 to 1949.

The word "Singstunde" references  A Moravian song service.  

October 7, 1753

At the evening service (”Singstunde“) we were prepared for our journey, received the blessing from our dear Brother, and finally partook together of the “Cup of blessing.” The next morning, that is.

Oct. 8, 1753

We rose early and made ready for our start, our dear Br. Christian Seidel holding morning prayer for us. And so with a feeling of blessing and contentment we set out from our beloved Bethlehem.

We went our way humbly happy over the goodness that the Lamb of God had shown to us poor mortals in His congregation. In the evening we stopped at the Missellimer Mill and remained there over night. 

The people were fairly civil in their entertainment of us though hitherto they have refused to let Brethren stop there. On the way we picked up several pieces of our baggage which had been left by our wagon when it stuck fast and had to be unloaded before it could be pulled out.

Oct. 9, 1753

We arose very early to continue our journey, the Brn. Grube and Kalberlahn going a little in advance. A man came to them inquiring whether any one in the party knew how to let blood, saying that a poor servant lay sick at Uly Hui who had heard of us and begged that we would come to him; we therefore went and Br. Kalberlahn (the Moravian doctor) bled him, for which he was very thankful, and the people declared themselves as being friendly toward us. 

At noon we reached the house of Br. Jac. Müller; he was not at home but his son took us across the Tulpehokke in a canoe, it almost upset but our little boatman held it steady. 

Soon we reached Heidelberg Schoolhouse, and found Br. and Sr. Müller well and glad to see us again and to have us to a meal. There were other Brethren there working on a new hall who rejoiced to greet us once more. 

Toward evening we reached the home of Br. and Sr. G. Lösch, who gave us hearty welcome. The Brn. Merk and Ziegler, who had preceded us thus far with the wagon, related their experiences by the way, that it had taken them four days to reach Tulpehokke, and that they had been obliged to abandon part of the baggage, because it had rained a great deal and the road was very muddy. Before we retired Br. Nathanael conducted a Singstunde, and then we laid ourselves down, as it were, in the arms of Jesus.

Br. Gottlob held morning prayers. Then we had a conference about our wagon, which is several inches too wide, and therefore does not keep in the beaten track. We finally unloaded it and took it to the blacksmith’s shop. The damp articles we dried in the sun. Mother Lösch prepared the necessary provisions for our trip. 

In the evening when our wagon was ready, having been made three inches narrower, we repacked it by moonlight so that we might make an early start nest morning. Br. Gottlob held a sweet Singstunde.

Oct. 11, 1753

We rose early and prepared for our journey. Mother Lösch supplied us bountifully with bread and meat. Then we bade farewell to these dear people. 

At noon we reached our school-house in Quittopehill, and stopped there for lunch. Br. Peter Kucher fed our horses and rejoiced to see us once more. 

As we drove over the millrace bridge it broke in, and it was truly a wonder that our horses and wagon were not thrown into the water; we thanked our Heavenly Father for the escape and for the help of our companions, of which we had great need. 

Br. Gottlob held a sweet Singstunde, and spoke on the text “Walk as the children of light,” referring feelingly to the blessing and joy that can come into the life of a child of God; and then we went peacefully to rest.

Oct. 12, 1753

We rose at four (AM) and after morning prayers had breakfast at five (AM) and set out at six o’clock (AM). 

We had traveled eight miles when suddenly a thick tree fell across our team, giving us a fright; however, the trunk fell just between the horses so that neither the horses nor the man who rode one of them were hurt. This was indeed a marked instance of the protection of our Father, and we thanked Him earnestly and besought His continued care. 

To-day we shot several fawns, partridges and squirrels. In the evening we made our first camp in the forest, one mile from the Susquehannah, by a creek. All busied themselves collecting wood and building a fire. Br. Erich undertook the cooking, and after we had eaten we spread our blankets and lay down to rest. 

We set our first night-watch, — Br. Nathanael took the first two hours, and was followed by Br. Grube, and he by Br. Lösch, and in the future three or four Brethren will watch each night. 

At midnight a drunken Irishman came and laid himself by our fire, but did not disturb us. 

Image - Hand Carding Wool

Moravian sister "hand -carding" wool at Old Salem, NC

Hand-carding is a traditional method of preparing fleece and fibers for spinning soft, lofty yarns of varying fiber lengths. The purpose for carding is to separate and straighten the wool fibers. The result is a batt or rolag of lofty wool that makes spinning easier. Hand-carders, pictured above, are a pair of wooden paddles with wire teeth. The teeth are for carding wool, mohair and course fibers. -- The Joy of Hand-Apinning 

The Hidden Seed

A bitter persecution of the Moravian Brethren (officially called the Unitas Fratrum) broke out in 1547. The Thirty Years War (1618-1648) brought further painful and deadly abuse to the Brethren’s Church. 

Bishop John Amos Comenius (1592-1670) was the primary leader of the Brethren. For all to see the Unitas Fratrum was dying. The death blow seemed to be their banishment from their homeland, Bohemia, after the Battle of White Mountain in 1620. 

Leading a group of exiles over the mountains into Poland, Bishop Comenius prayed that a “Hidden Seed” of this faith would grow and bear fruit - spring to life again. But that prospect looked feeble at best as the Brethren scattered throughout Europe. Wherever they went they found persecution as they were, it seemed, always caught between Lutherans, Calvinists and Roman Catholics.

In 1722 a group of Moravians found refuge on the estate of Count Zinzendorf in Silesia, Germany. There they found encouragement and generosity from the Lutheran nobleman. They called the settlement Herrnhut which means, "under the Lord’s watch".

On August 13, 1727, just about one hundred years after Bishop Comenius prayed for the “Hidden Seed” of faith there was a revival in Herrnhut and what a powerful revival it was. The Holy Spirit fell upon the Moravians as a spiritual explosion which prompted widespread missionary fervor. The Herrnhut community sent missionaries to the Americas, and eventually throughout the world. The prayed for “Hidden Seed” bloomed. In God’s timing the answer to the bishop’s prayer was one hundred years. 

The point is we do not know what God is doing with our prayers - even the long shot prayers. 

The Church Hall of the Moravian congregation at Herrnhut, Czech Republic

The Church Hall of the Moravian Church congregation in Herrnhut, Czech Republic. 

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Note that in this worship space there is neither a pulpit nor an altar - but only a table which is usually but not always always covered with a green cloth. Green is the color of life

The table is to be a worktable. It is used variously as a reading table, the lectern for holding sermons - and it is used for the Holy Communion liturgy, celebrating the real presence of Christ, and as a location for holy baptism.

In addition, everything in the church was normatively painted white because the Moravians of old, and sometimes currently, consider white to be the color of happiness. 

Shunning

Moravians of old did not follow the Amish and Anabaptist practice of physically shunning members who broke the rules of the community, which is to say the church. This is not to suggest that no one was ever asked to leave the village or town. Some few were - as a last resort. The inclination was to help guide the offender back into the way of life that befitted the Moravian Christian of old. 

If an excluded person amended his or her ways they could seek readmission to the community from which they were excluded. The final step in the reconciliation process was to consult the Lord by way of the lot. If the lot agreed with the admission decision of the human tribunal the welcome back was warm and sincere. 

Image - The Journals of the early Moravians

A Moravian Sister Journals

The early Moravians had a number of distinctives. One of them was journaling. It is said of the early Moravians, "no detail was to small to record." Their diaries, notes and journals are prime sources for historians of the Moravians in colonial America. 

The early Moravian view of humanity and God's grace

To help us understand the early Moravian view of human nature we turn to the esteemed bishop - August Gottlieb Spangenberg (1704 - 1792). The following quote is from his book, "Idea Fidei Fratrum, published in 1778. 

“the whole human race, who are begotten and born of parents depraved both in soul and body, are likewise in soul and body depraved sinful creatures. 

As a red hot iron is pervaded by fire, and a wet sponge by water, so are they likewise thoroughly pervaded by sin. And as a piece of ground, which lies under the curse brings spontaneously forth nothing but thrones and thistles; so do they also, unless they be amended by the grace of God, produce nothing but bad fruits.

Our Lord Jesus Christ informs us, that the heart of man is the source of wickedness … if then all these evil things come from within, and out of the heart, they must certainly have been first there, though concealed.”

Then follows this message of grace - the grace of God.

“From what has been said of man’s depravity, we are not to suppose that he is sunk into such a state as to be incapable of being any more renewed or reformed. For although he is become like a field, which spontaneously brings forth nothing but thorns and thistles, he may nevertheless, by Jesus Christ and for Christ’s sake, be changed into a soil which produces good fruit.”

To the Moravians a person could change “into soil which produces good fruit” by:

• Living with like believers who can guard, guide and support. The community and the family perform this function best.
• Following codes of conduct.
• Being supervised by parents, supervisors and ministers of the Gospel.
• Receiving instruction in the Christian faith.
• Worshiping the Holy God.
• Removing people who did not follow the rules.

Eleven things to know about the the Moravian Gemeine Hauses

Exterior of the Bethabara Gemeine Haus

Interior of the Bethabara Gemeine Haus

Antique Image of the Gemeine Haus at Bethabara

Eleven things to know about the gemeine hauses - the meetinghouses of the Moravians of old.

- The gemeine haus was build by the members;

- The early gemeine hauses were usually built of logs;

- The cutting of the trees, the hauling of the logs, and the erecting of the meetinghouse was done with care and reverence;

- The gemeine haus was in a central location as Jesus was central to their lives;

- The gemeine haus had several functions. It was the residence of the pastor's family, a school house for children, a meeting hall for the community, and as a worship place which was called the Saal;

- For lack of resources the gemeine haus was usually small;

- Gemeine hauses usually had a small bell tower to summon the faithful for worship;

- The gemeine haus had no stained glass, pulpit or reserved pews;

- The architecture was to reflect the humbleness of the worshiper before God. Simplicity ruled. The walls were whitewashed and the uncomplicated benches were of pine. In addition there was a table and a chair for the pastor. That's it. 

- Within the walls of the meetinghouse all were equal.

- Finally, the gemeine hauses hosted many events throughout the year that brought family, friends and neighbors together. 

The following nine posts are about Bethabara which is the 1753 site of the First Moravian settlement in North Carolina. 

Historic Bethabara - Bell House at Bethabara

The Bell House (reconstructed)

This entry is a continuation of the series featuring the Moravian community of Bethabara - the first Moravian village in the southern colonies (1753). 

A bell was used in Bethabara to strike the hours and to call the people together for worship services - or emergencies. The first bell - the only one within 200 miles of Bethabara - frightened Cherokee Indians away from the fort in 1760. 

The bell was broken "into many pieces" in a storm later that year. A new bell, first placed in the Bell House, was moved in 1788 to the new Gemeinhaus, where it still hangs and rings today.
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An entry in the Bethabara Diary on April 8, 1766 reads:

"We found that one post of the tower in which the bell hangs had rotted badly, so the bell was taken down, the posts cut off at the bottom, and the tower placed temporarily near the carpenter shop so that the bell could still be rung."

Historic Bethabara - The Herman Buttner House and Distillery (1803)

The Herman Buttner House before restoration

The Herman Buttner House (1803)

The Herman Buttner House (1803)

Soon after the Bethabara settlement was begun in 1753 distilling began. The primary product was brandy.  A second and larger distillery and distiller’s residence was built in 1778. Unfortunately it was was destroyed by fire in 1802.

The Buttner house (pictured above), built in 1803, served as both the living quarters for the family of the distiller, Herman Buttner, and as a distribution point for the product. Interestingly, the 1803 building was built from the fire rubble of the 1778 building. 

After the Buttner family moved elsewhere in Bethabara. In 1807 the building was used for tanning hide. Subsequently to that, the building served as a private residence and as the parsonage for the Bethabara Moravian Church.

Historic Bethabara - Historical Moravian Marker

The marker pictured above marks the date and location of the beginning of the Wachovia Settlement at Bethabara, NC. The inscription is:

Wachovia

Settlement

begun

17 November

1753

There is another marker nearby which describes the history of the pictured marker.

"On November 26, 1806, this marker was erected as a memorial to the beginning of the settlement of the Unity of Brethren (Moravians) in Wachovia. It was moved here in 1850, having been placed originally at the site of the first cabin occupied buy the Brethren in 1753." (click here - to go to the post regarding the first occupied cabin in Bethabara)

Historic Bethabara - The Bethabara Palisade Fort: 1756 - 1763

Palisade Fort 1756 - 1763

Reconstructed

The only French and Indian War Fort in the Southeast reconstructed on the original footprint and site. This five-sided palisade was build around the central part of the community for protection from Indian (Shawnee) aggression. Fortunately, the Indians never attached the Moravian community at Bethabara.

The fort was built by the Moravians and their neighbors. It was constructed in an amazing 18 days. The pales were made of various woods including pine, oak and cedar. In the most recent reconstruction 2,200 posts were used to complete the project. 

Once peace was confirmed in 1763 the fort was dismantled. 

Historic Bethabara -The Reconstructed 1754 Sleeping Hall at Bethabara

By early February 1754, the Brothers decided to build a sleeping hall to help relieve the crowded conditions in the Wagner Cabin.

The 13' X 50' reconstruction uses post-and-log construction techniques, with fence rails for the walls. This method of construction represents a transition between the log buildings of the earliest settlement and the timber frame buildings built later in the area of the fort. The fort will appear in a future post.

Historic Bethabara - RIP Anna Maria Opizin

Little Anna Maria Opizin was the first death and burial at Bethabara. May her soul and the souls of all the faithful departed rest in peace and rise to Glory. 

Historic Bethabara -The Bethabara Tavern

Bethabara, NC, is the 1753 site of the First Moravian settlement in North Carolina. 

Hospitality to the stranger and the needy topped the priorities of the first Moravians in North Carolina. Accommodating strangers, however, was difficult until the Brethren built the first tavern in 1757. This tavern served until 1775. 

All that remains of the historic tavern is the well pictured above. 

Below are two entries in the Wachovia Diary that relate to the tavern.

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"Many people come here to buy and sell, some remaining overnight with us, and some at the mill."

Wachovia Diary, January 13, 1757.

"Last night again one of the most unruly companies of hunters was in our Tavern. They have several times recently given much trouble, but this time kept fairly well within bounds, and left this morning."

Bethabara Diary, January 14, 1763.

Historic Bethabara - The 1752 Reconstructed Hans Wagner Cabin at Bethabara

Hans Wagner, a hunter, trapper and miller, and his teenage son built a cabin, of which this is a faithful replica, in 1752, but left for new land on the Yadkin River, when the Moravians purchased the Wachovia Tract, of some 100,000 acres.

On November 17, 1753, the first 15 brothers found the abandoned cabin where they lived until 1755, when the Brothers' House was completed. Refugees used the cabin during the French and Indian War. The village of Bethabara grew up around it.

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From the Bethabara Diary, November 17, 1753:

"We ... cut a road for two and a half miles to the little house that the Brethren found yesterday. We reached it in the evening, and at once took possession of it, finding it large enough that we could all lie down around the walls."

Historic Bethabara - The first Moravian settlement in N.C.

Bishop Augustus Spangenberg led a party to survey a 100,000 acre tract of land in North Carolina, which came to be known as Wachau after an Austrian estate of Count Zinzendorf. The name, later anglicized to Wachovia, became the center of growth for the church in that region. Bethabara, Bethania, and Salem (now Winston-Salem) were the first Moravian settlements in North Carolina in the early 1750s.

The first settlers arrived in November of 1753, a group of eleven single men selected to provide the necessary skills for establishing a new community. Four others accompanied them on the journey but returned to 

Pennsylvania soon after. Additional settlers arrived beginning in 1754 and 1755, including the first women. The first community established was Bethabara, initially a stockaded fort protecting the neighboring farms. Never much more than a farming community in the early days, it is now within the city limits of Winston-Salem, on the northwest side of the city center.

There was a strong need, however, for a larger, central town. After several years of planning and construction, beginning in 1765, Salem came fully into being from 1766 to 1772. Most of the Bethabara residents moved there.

Early Moravian pacifism verses the Western "culture of death"

"The most merciful thing that the large family does to one of its infant members is to kill it." --Margaret Sanger, Founder of Planned Parenthood.

The early Moravian, pacifistic Christians, would not, could not, comprehend the current "culture of death" in Western secular society - and sadly far far too often in the church of Jesus Christ - both Roman and Protestant. A church that treats abortion and euthanasia with a wink and a nod has much to learn from the early Moravians. 

The Western "culture of death", inside and outside the Christian church offers up a fragmented view of the human being. Further,  it is comfortable obscuring the Holy One and His Revelation. 

The early Moravians by contrast understood the value of the person and the benevolence of God. We have much to learn. Agree?

Preach it! The Count had it right

Count Zinzendorf, father of the Renewed Moravians, believed that the Holy Spirit was the only true missionary. It was the Spirit who prepared the hearts of people to hear and receive the message of Jesus Christ. It was the Spirit who would call individuals from among the people to be converted. The missionaries are then led to these people by the Spirit. 

Count Zinzendorf encouraged missionaries not to fear failure. Conversion did not rest on the ability of the missionary to preach and convince the people.

Do you believe the Holy Spirit initiates the call of individuals to conversion? Do you believe the Holy Spirit leads us to individuals ripe for conversion?