Moravian Mornings

Join us as we explore the 18th century Moravians' relationship with the Provincial Soldiers of Fort Dobbs.Special thanks to Scott Douglas of Old Salem Museums and Gardens!A Production of Historic Bethabara ParkFind more at https://historicbethabara.org/ and https://www.fortdobbs.org/Music- On my Way to Work by Lobo Loco

Born on September 5, 1717, in Steinbach, Germany, Christian Reuter was born to a wealthy surgeon, but after he dreamt of wealth being a barrier to God’s true mercy, he and his family fell to an extreme level of poverty. The family traveled often, so as a child, Reuter was not able to attend a formal school. His dad attended his studies, teaching him mathematics. Around the age of 14, the young Reuter became apprenticed to Count Franz, a surveyor. After the death of Count Franz, Reuter became an apprentice to Franz’s brother, also a surveyor. After receiving his certification, he completed various contracts in the field, and at the age of 21, he received a commission as Royal Surveyor of Germany. This work took him near Moravian settlements, and this is how his relationship with the Moravian Church began. He eventually felt the need to join them and was received into the church in 1738. Reuter proved to be invaluable to the Moravian Church as he completed surveying work for them in Germany and took on multiple roles in Wachovia: surveyor, forester, superintendent, teacher of arithmetic and geometrical drawing. Bibliography & Further Reading: Fries, Adelaide, ed. Records of the Moravians in North Carolina. Volume I: 1752-1771. Vol. Raleigh, NC: Edwards & Broughton Print Company, 1922. Fries, Adelaide. Records of the Moravians in North Carolina. Volume II: 1752-1775. Vol. II. Raleigh, NC: Edwards & Broughton Print Company, 1925. Fries, Adelaide. Records of the Moravians in North Carolina. Volume III: 1776-1779. Vol. III. Raleigh, NC: Edwards & Broughton Print Company, 1926. Fries, Adelaide. Records of the Moravians in North Carolina. Volume VI: 1793-1808. Vol. VI. Raleigh, NC: The North Carolina Historical Commission, 1943. Griffin, Frances, ed. The Three Forks of Muddy Creek. I. Vol. I. Winston-Salem, NC: Old Salem Incorporated, 1974. Powell, William, ed. Dictionary of North Carolina Biography. 5. Vol. 5. Chapel Hill, NC: University of North Carolina Press, 1994. Music (Freemusicarchive.org): Allegretto (green pastures) by Dee Yan-Key (Attribution-NonCommerical-ShareAlike: https://creativecommons.org/licenses/by-nc-sa/4.0/) Grand Piano Theme – Loopable by Lobo Loco (Attribution-NonCommerical-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/) On my Way to Work by Lobo Loco (Attribution-NonCommerical-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/)

Born on July 15, 1704, Augustus Spangenberg spent the first decade of his life raised by his father, a Lutheran minister. His father would pass in 1714, leaving him in poverty. During this time, he lost much of his faith and thought rather poorly of himself. The young Spangenberg went on to attend the University of Jena, where he was taken under the wing of Dr. Buddeus. Under his influence, Spangenberg decided to study theology instead of law like he had planned. While at the University of Jena, Spangenberg became associated with the Moravian Church and Count Zinzendorf. Spangenberg eventually began work with Count Zinzendorf in the Moravian Church. During his lifetime, he led the Moravian Church in expanding in North America, becoming the chief founder of the Moravian Church in the United States, and under his leadership, the church gained respect from universities in Europe. Commissioned by the Unity Elders’ Conference, he wrote an eight-volume work documenting the life of Count Zinzendorf and wrote Idea Fidei Fratrum or “Exposition of the Christian Doctrine,” the doctrine taught in the Moravian Church. Bibliography & Further Reading: Ledderhose, Karl Friedrich. The Life of Augustus Gottlieb Spangenberg: Bishop of the Unity of the Brethren. William Mallalieu and Co., 1855. Clewell, John Henry. History of Wachovia in North Carolina: The Unitas Fratrum or Moravian Church in North Carolina During a Century and a Half, 1752-1902. New York, NY: Doubleday, Page & Company, 1902. Hutton, J.E., and M.A. Hutton, A History of the Moravian Church. Moravian Publication Office, United States of America, 1909. Fries, Adelaide, ed. Records of the Moravians in North Carolina. Volume I: 1752-1771. Vol. I. Raleigh, NC: Edwards & Broughton Print Company, 1922. Crews, C. Daniel, and Richard Starbuck. With Courage for the Future: The Story of the Moravian Church, Southern Province. Winston-Salem, NC: Moravian Church in America, Southern Province, 2002. Music (Freemusicarchive.org): Allegretto (green pastures) by Dee Yan-Key (Attribution-NonCommerical-ShareAlike: https://creativecommons.org/licenses/by-nc-sa/4.0/) Grand Piano Theme – Loopable by Lobo Loco (Attribution-NonCommerical-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/) On my Way to Work by Lobo Loco (Attribution-NonCommerical-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/)

Grab some coffee or hot cocoa and snuggle up with the family for the story "Christmas at Bethabara" by Betty Russell. Join children Hannah and William, refugees staying at the Bethabara mill during the French and Indian War, as they experience their first Christmas at the Moravian town of Bethabara. This story was inspired from an excerpt from Adelaide Fries' Records of the Moravians in North Carolina: December 1, 1760: " On Christmas Day the English children from the mill came to see our Christmas decoration, they were so poorly clad that it would have moved a stone to pity. We told them why we rejoiced like children and gave to each a piece of cake. In Bethania, Br. Ettwein held a Lovefeast for the 24 children there, at the close of the service each received a pretty Christmas verse and a ginger cake, the first they had ever seen" (Vol I, 233). Cast: Narrator: Maizie Plumley Hannah: Maggie Pelta-Pauls Mama - Casey Landolf Papa - Seth Payne William - James Landolf Brother Loesch - Seth Payne Brother Ettwein - Seth Payne Music: Christmas by the Fire: https://www.purple-planet.com A, Lobe Den Herren: From Mit Freuden zart: Moravian Chorales for Band © Moravian Music Foundation. Used by permission. Sound Effects (Freesound.org): Boot stomp; soft by Australopithecusman Choir_unisono_simple_melody by uair01 Church bell by organicmanpl Cold howling wind by alanmckinney Indoor Footsteps by dkiller2204 Kids chatter Primary School Birmingham, UK by sbyandiji Walking and Opening Door by chris.t Wind at door howling by Bosk1

On this week's episode of Moravian Mornings, from herbs and treatment to interesting medical cases, join Maizie and Casey as they discuss aspects of healthcare within early Wachovia. Doctor Kalberlahn: The first Moravian doctor in Wachovia was Doctor Kalberlahn who traveled down from Bethlehem, Pennsylvania in 1753 with 14 other Moravian Brethren to begin the settlement of Bethabara. He served as the physician, surgeon, dentist, and pharmacist. He traveled up to 80 miles to see patients, and patients traveled up to 100 miles to Bethabara to seek treatment from him. The young doctor ultimately caught and passed away from Typhus during the Typhus outbreak that took place in the years of the French and Indian War. God’s Acre: Moravians called their cemeteries “God’s Acre.” In God’s Acres, such as the one found at Bethabara, the departed were buried based on their choir, buried according to their sex, age, and marital status. The Bethabara God’s Acre is separated into four blocks, males being buried in the two southern blocks and females being buried in the two northern blocks. Bloodletting: One of the most common forms of treatment during this time in Bethabara was bloodletting, a treatment used in Humoral Medicine. A perfect balance of the four humors meant perfect health. When an individual fell ill in Bethabara or received an injury, it was thought the humors were out of balance. Bloodletting would be utilized to get the humors back into balance and heal the patient. Medical Garden/Medicinal Herbs: Doctor Kalberlahn laid out the first medicinal garden ever planted in America in October of 1756 in Bethabara. The plants in this garden were used to treat anything from headaches to stomachaches to intestinal worms in the 18th Century. Bibliography & Further Reading: Bynum, Flora. “Old World Gardens in the New World: the Gardens of the Moravian Settlement of Bethabara in North Carolina, 1753-72.” The Journal of Garden History 16:2 (1996): 70–86. https://doi.org/https://doi-org.libproxy.uncg.edu/10.1080/14601176.1996.10435638. Ferguson, Leland. God's Fields: Landscape, Religion, and Race in Moravian Wachovia. 1st ed. Cultural Heritage Studies. Gainesville, FL: University Press of Florida, 2011. “Encyclopædia Iranica.” Encyclopaedia Iranica, 0AD. https://www.iranicaonline.org/articles/humoralism-1 Fries, Adelaide, ed. Records of the Moravians in North Carolina. Volume I: 1752-1771. Vol. I. Raleigh, NC: Edwards & Broughton Print Company, 1922. Thorpe, Daniel. The Moravian Community in Colonial North Carolina: Pluralism on the Southern Frontier. Knoxville, TN: University of Tennessee Press, 1989. Music (Freemusicarchive.org): Allegretto (green pastures) by Dee Yan-Key (https://creativecommons.org/licenses/by-nc-sa/4.0/) Grand Piano Theme - Echo - Loopable by Lobo Loco (https://creativecommons.org/licenses/by-nc-nd/4.0/) On my Way to Work by Lobo Loco (https://creativecommons.org/licenses/by-nc-nd/4.0/)

Maizie and Casey discuss Wachovia during the French and Indian War and Anglo-Cherokee War, including the Moravians' perspectives on the events and how these events affected the development of the Moravian towns. The French and Indian War started in North America in 1754 and affected the development of Wachovian plans until its end. By an act of the English Parliament, the Moravians were released from required military service. Their ideology on warfare meant that they only participated in defensive warfare, and they took the steps necessary to ensure that their beliefs and distinction in warfare were not compromised during this time. During the time of the French and Indian War, Bethabara acted as a site of protection, taking in local refugees who feared attacks. They provided passing soldiers with supplies while also experiencing unnecessary treatment from them. Bethabara would come to be called “the Dutch Fort, where there are good people and much bread” by the local Cherokee. The war affected the development of the area by prompting a palisade to be constructed around the town and mill and by delaying the construction of the central town of Salem. Through a famine, a Typhus outbreak, fear of attacks, and the death of Count Zinzendorf, the Moravians stayed strong in their faith while continuing to develop the area of Wachovia. Bibliography & Further Reading: Boehme, Gerry. The French and Indian War. Primary Sources of Colonial America. New York, NY: Cavendish Square Publishing, 2017. Cave, Alfred. The French and Indian War. Greenwood Guides to Historic Events, 1500-1900. Westport, Connecticut: Greenwood Press, 2004. Fries, Adelaide, ed. Records of the Moravians in North Carolina. Volume I: 1752-1771. Vol. I. Raleigh, NC: Edwards & Broughton Print Company, 1922. Fries, Adelaide. Records of the Moravians in North Carolina. Volume V: 1784-1792. Vol. V. Raleigh, NC: Edwards & Broughton Print Company, 1941. Thorpe, Daniel. The Moravian Community in Colonial North Carolina: Pluralism on the Southern Frontier. Knoxville, TN: University of Tennessee Press, 1989. Music (Freemusicarchive.org): Allegretto (green pastures) by Dee Yan-Key (Attribution-NonCommercial-ShareAlike: https://creativecommons.org/licenses/by-nc-sa/4.0/) Grand Piano Theme - Echo - Loopable by Lobo Loco (Attribution-NonCommercial-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/) On my Way to Work by Lobo Loco (Attribution-NonCommercial-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/)

In this first part of a two-part episode, Historic Bethabara Park's current potter, Stuart Marshall, provides a brief history of the pottery trade and potters of Bethabara from the 1700s to the 1800s, their differing pottery styles, and the importance of their work. Gottfried Aust: Born in Europe, Aust broke away from the family trade of waving to train to become a potter in Herrnhut, Germany, where he also joined the Moravian Church. By the 1750s, he was working in Bethlehem, Pennsylvania. Arriving in 1755, Aust was the first potter to set up shop in the newly established town of Bethabara. He stayed in Bethabara until 1771 when the Moravian Church begins moving operations to Salem. Aust had a few apprentices working under him. Rudolph Christ: By 1766, a teenage Christ was working for Aust in the Bethabara pottery shop. Christ and Aust held a tense relationship often resulting in Christ requesting to be sent away to work in other settlements or to work in other shops. Peter Oliver: Born enslaved, he became bound to the Salem Single Brothers for labor and learned the pottery trade. He would come to work under Christ at the Bethabara pottery shop. Oliver eventually purchased his own freedom at least partly through his work as a potter. John Butner: Butner lived in Wachovia during the 19th Century and operated the 1782 brick pottery shop that is still standing at Historic Bethabara Park as well as holding different jobs in the town. He and his son, Joseph, carry the pottery tradition well into the 19th Century. Bibliography & Further Reading: Chipstone---Ceramics in America: Luke Beckerdite and Johanna Brown: Eighteenth-Century Earthenware from North Carolina: The Moravian Tradition Reconsidered Mary Farrell: Making North Carolina Earthenware Alain C. Outlaw: The Mount Shepherd Pottery Site, Randolph County, North Carolina Stephen C. Compton, “Research Note: The Eighteenth-Century Potters of Salisburyand Rowan County, North Carolina,” MESDA Journal Vol 39 (2018) Stephen C. Compton, North Carolina's Moravian Potters: The Art and Mystery of Pottery-Making in Wachovia (Fonthill Media LLC: America Through Time, 2019) John Bivins, The Moravian Potters in North Carolina (Chapel Hill: UNC Press for Old Salem, Inc., 1972) Adelaide Fries, ed.,: Records of the Moravians in North Carolina Vol. 1 Adelaide Fries, ed.,: Records of the Moravians in NC, Vol. 3, p. 1231 Daniel B. Thorpe, The Moravian Community in Colonial North Carolina: Pluralism on the Southern Frontier (Knoxville: University of Tennessee Press, 1989) Charles G. Zug III, Turners and Burners: The Folk Potters of North Carolina (Chapel Hill: UNC Press, 1986). Other links: David Drake MESDA piece: https://mesda.org/exhibit/storage-jar/ Music (Freemusicarcive.o

Jacob Crews is a living historian who has been researching Moravian clothing for four years, and he participates in living history events at historic sites such as Historic Bethabara Park and Fort Dobbs. Crews joins Maizie and Casey to discuss some of the history behind the Moravians’ clothing choices between the 1700s to early 1800s. How was their clothing unique? What was the typical Moravian wear like for men and women? Was their clothing practical? Jacob answers these questions and more. *Jacob later got in contact to say that greatcoats are actually fitted.* Music (Freemusicarchive.org): On my Way to Work by Lobo Loco (Attribution-NonCommericial-NoDerivatives: https://creativecommons.org/licenses/by-nc-nd/4.0/)

The first three settlements in Wachovia were Bethabara, Bethania, and Salem. Why were these towns established, and how were they established? What made them unique? Bethabara: In 1753, the Moravians purchased a 100,000-acre tract that would be named Wachovia. 15 Moravian Brethren traveled from Bethlehem, Pennsylvania and founded the settlement in November of 1753. This establishment was different from the Moravian settlements in Pennsylvania, being founded as an economic venture for the church rather than for missionary work. The town of Bethabara was meant only to be a temporary settlement until the Moravians were able to construct the central town of Salem, but the creation of this town would be delayed due to the French and Indian War. Bethabara operated under the Oeconomy system, a semi-communal institution controlled by the Moravian Church. Before the creation of Salem, Bethabara grew into a well-known and prosperous town, and after the creation of the central town, it became a farming community after most operations were moved to Salem. Bethabara is now a National Historic Landmark and a public park in Winston-Salem, North Carolina. Bethania: Bethania is the first designed town in Wachovia. During the French and Indian War, Bethabara hosted many refugees, causing Bethabara to become overcrowded. This and a few other factors led to the decision to create a new town that would help ease the population of Bethabara and also to help make sure that Bethabara would not become large enough to compete against the still unstarted central town of Salem. Established in 1759, the community consisted of Moravian and non-Moravian refugee families, something not common in Moravian towns. At first, no structures that could divert visitors from Bethabara and compete against Bethabara were allowed to be built in the newly created town (ex: stores, taverns). The town would develop into a small and thriving industrial town. Bethania is the oldest municipality in Forsyth County, North Carolina. The Wolff-Moser House at Bethania is one of the earliest known rural Moravian farmstead houses in North America and is open to tour. Salem: Having always been planned as the central town, the proposed settlement did not receive much attention until the mid-1760s after the French and Indian War ended. After the war, there was hesitation to proceed with the creation of Salem as Bethabara was now well-known in the area. This resulted in church authorities in Herrnhut, Germany, asking the Lot whether the Moravians should even start a new town. After receiving a “yes,” the Moravians began building the town in 1766, and by 1774, Salem was considered to be the leading commercial center of the Piedmont. Salem, now known as Old Salem, is a historic district of Winston-Salem and operates as a living history museum. Bibliography & Further Reading: Crews, C. D. (Ed.). (1993). Bethania: A Fresh Look at Its Birth. Winston-Salem, NC: Moravian Church in America, Southern Province. Crews, C. Daniel, and Richard Starbuck. With Courage for the Future: The Story of the Moravian Church, Southern Province. Winston-Salem, NC: Moravian Church in America, Southern Province, 2002. Eller, Ernest. Bethania in Wachovia, Bicentennial of Bethania Moravian Church, 1759-1959. Winston-Salem, NC: Bradford Printing Service, 1959. Faull, Katherine, trans. Moravian Women's Memoirs. Women and Gender in North America Religions. Syracuse, NY: Syracuse University Press, 1997. Fries, Adelaide, ed. Records of the Moravians in North Carolina. Volume I: 1752-1771. Vol. I. Raleigh, NC: Edwards & Broughton Print Company, 1922. Fries, Adelaide. Records of the Moravians in North Carolina. Volume II: 1752-1775. Vol. II. Raleigh, NC: Edwards & Broughton Print Company, 1925. James, Hunter. The Quiet People of the Land: A Story of the North Carolina Moravians in Revolutionary Times. Chapel Hill

The Moravians are the first group of protestants, predating Lutherans by about 100 years. What makes this religious group unique? Choir System: Moravian Church members lived in groups called choirs and were separated based on sex, age, and marital status. This system included choirs for boys, girls, single men, single women, married men, married women, widows, and widowers. Choirs were led by a Choir Helper who acted as a leader for the group. The Moravians saw these groups as their spiritual families since those in a group would be going through similar life experiences at the same time. Different colored ribbons were worn by Moravian women to indicate which choirs they were a part of. Little girls wore bright red, older girls wore burgundy, single sisters wore pink, married sisters wore blue, and widows wore white. Each choir ate their meals together and worshipped together. When financially possible, each choir lived together in their own house. Eventually, Married couples would live in their own houses. The Lot: Used by Church members to make decisions about a variety of different matters, the Lot played a crucial role in the development of Moravian society in Wachovia. A lot box contained scrolls that each indicated a different answer, with one always indicating “yes” and one always indicating “no.” There would be a blank answer that would be interpreted as “wait.” The Lot would stop being consulted in the 19th Century. Education: Both Moravian men and women, including enslaved Moravians, were educated, and education started as young as six years old. They were taught how to read and write in German and later to read and write in English, bible studies, math, and music lessons. This education was not free. Schooling would typically end around the age of 15, and the children would move to the Single Sister and Single Brother Choirs. White Moravian boys around this time would often become apprenticed to a tradesman. Marriage: Moravians had to go through a process and reach milestones to be seen as ready to marry within the Moravian Church. Among other factors considered when a Single Brother was interested in marriage, they also had to be able to prove they could support a family. If a Single Brother was found ready to marry, the Choir Helper of the Single Brother’s Choir would approach the Choir Helper of the Single Sister’s Choir. Names of a potential single sister would be discussed if a name had not been brought up by the Single Brother. The Single Brother’s preference would be considered first. If all agreed that the couple would make a good fit, the Lot was addressed. If the blank answer was drawn, the Single Brother could make another suggestion, or the Choir Helpers would choose a second potential bride. Single Sisters always had the right to refuse marriage proposals. Lovefeasts: Lovefeasts are a religious service consisting of song, and Moravians share a simple meal together, usually bread and coffee. Lovefeasts were held for different celebratory occasions, such as weddings, birthdays, and welcoming friends. They were held when the Moravians wished to have the Lord’s blessing during a semi-social gathering or church service. Lovefeasts continue today in the Moravian Church. Bibliography & Further Reading: Crews, C. Daniel, and Richard Starbuck. With Courage for the Future: The Story of the Moravian Church, Southern Province. Winston-Salem, NC: Moravian Church in America, Southern Province, 2002. Faull, Katherine, trans. Moravian Women's Memoirs. Women and Gender in North America Religions. Syracuse, NY: Syracuse University Press, 1997. Faull, Katherine. Speaking to Body and Soul: Instructions for the Moravian Choir Helpers, 1785-1786. University Park, PA: Pennsylvania State University Press, 2017. Fries, Adelaide, ed. Records of the Moravians in North Carolina. Volume I: 1752-1771.