has spent much time in searching the records of the Church and formed his opinions from what was therein recorded. He said that there was not much recorded about Henry Antes because he was averse to speaking about himself. He did not approve of the laudatory mention so often made by the various members of the Brotherhood and for himself declined to thus win renown. Also, the records at the time of the trouble say little about him, because those in authority were not disposed to recite his views about their conduct. Yet the fact was that Antes was the leading man among them, and that whenever they got in a tight place they trusted to him to get them out. He never separated himself from the Moravians, but simply retired from an official position. Until the time of his death he was frequently called to Bethlehem on consultation concerning important matters, and nothing of importance was undertaken until he had been consulted. Bohler was not the business head, but was the agent engaged by Whitefield to build houses on his property. Immediately after the breach, John Nitschmann, the leader in it, was recalled to Europe, and Spangenberg returned to take charge of the affairs at Bethlehem. He and Antes were inseparable companions. In the midst of the trouble Antes wrote a letter in explanation to Zinzendorf that was expected to set matters straight, but no answer ever came, and this led to the conclusion that the letter had been intercepted and prevented from reaching Zinzendorf, for Zinzendorf reposed the greatest confidence in Antes, and would have been influenced by what he had written. Cammerhof was very friendly to Antes, and valued him highly, and would have done nothing to cause a breach, although he was one of the most ardent of those who used the objectionable figures of speech. It was John Nitschmann that was the cause of the trouble, and he remained unyielding in his determination to effect changes in the method of doing things pertaining to the Economy of the Brethren. The final parting was under exceedingly pathetic circumstances, and reflects great credit on the beautiful character of Antes.

Antes had frequently expostulated against the wrong course that was being pursued, and as his words had no effect, determined to remove from Bethlehem to his own home. He waited

until he had completed building the mill at Freidensthal, and some other operations that had been begun, then came to Bethlehem and placed his household goods on the wagon drawn by his

Then, while the oxen were waiting, he called to Nitschmann to come out of the house and bid him farewell. But Nitschmann would not even come to the door. Antes begged that he would only promise to cease using certain words in his speech and only a slight change in the vestments at the celebration of the service, and he would unpack his goods, and all would be well again. But Nitschmann would make no concession, nor would he even see Antes. Antes stood by the heads of his oxen and began to weep in uncontrollable emotion, but neither his words. nor his tears moved Nitschmann. Then, with the brethren about him weeping and lamenting, Antes gave the word and the oxen were started on the journey to his home. As he turned from the house in which Nitschmann remained, Cammerhof, weeping with Antes, accompanied him part of the way on the journey, and finally, mingling their tears, they parted. However, the love that was mutual caused them to be often together. The children of Antes were allowed to remain or go home as they pleased, and while the boys went home the girls remained. They were not separated, however, for the frequent visits of the parents to Bethlehem kept them in close touch with each other. At the time of the separation Benigna was only two years old; when twelve years of age she died a victim to smallpox, that scourge that carried away so many of the people of the frontier.

IN

CHAPTER V.

THE WORK OF THE MORAVIANS AMONG THE INDIANS.

N ONE respect the leaders of the Moravians were of equal devotion, that was in the work for the conversion of the wild. and savage Indians. Whatever vagaries they manifested when in their meeting houses, or before their fellow missionaries, they were ready at all times to endure any form of suffering if only they might be able to persuade some benighted savage to seek the cleansing blood of the Lamb of God.

While the Irish on the frontier treated the Indians as they would wolves or panthers, as if they had no souls and no right to pity, the Moravians looked upon them as brethren in the mercy of God, and the proper subjects for the richest displays of divine grace. In the furtherance of this work, Spangenberg, de Watteville, Cammerhof, Brainard, Nitschmann, Rauch, Pyrleaus and Zeisberger were as one, and in heartiest union with them were Antes and Weiser. The confidence in the spiritual fellowship of Antes was manifested by their committing to his hands the matter of rendering justice to the Indians who were defrauded by the officers of the Province.

The Moravians were good bookkeepers; they recorded minutely their methods and experiences. Cammerhof was particularly careful in recording everything. We owe to this care the observation of many facts that otherwise would have been lost to sight and have made gaps in the history of their doings which the historian would ceaselessly regret. One interesting paper is a table of subjects, in their order, directing their thoughts and teachings in securing the conversion of the Indians. It throws a flood of light upon the deeply consecrated spirit of these noble men of God. It is as follows:

METHOD OF CONVERTING THE WILD INDIAN.

1. Daily walk and prayer.

2. Singing and prayer in the presence of the Indian.