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i * Vol. LI. MILLEDGEVILLE, GEORGIA, TUESDAY, MARCH 1, 1870. No. 9 3 00 2 00 f> 00 3 50 5 00 3 00 5 00 1 50 2 50 5 00 5 00 1 00 3Vl- o it ia e & so KT, EDITORS^ AND PROPRIETORS. TtTiis—5 3.03 per annum, in Advance, Anvp.RTfSiSt;—Persquare oftenlines, etch laiertiou, $ I 00. Merchants and others forall faouutsover $25,twenty-live per cent.off. LEGAL ADVERTISING. Oriiaary'*.—Citatio ns / or lettersot ad- a i filtration,guardianship ■^ tc $ tfonfitead notice '•'*•• ***" A) P li«ationiorlettersof dism n fromadm’n Applicstioafor lattersof dism'n of guard’n Application for leave to sell Land Notice to Dsbtora and Creditors Sale* of Land, per square of ten lines Sale of personal, per sq., ten days Sheriff/— Each levy of ten linen, or lent.. Mortgage sales of ten linet or lest Tax Collator's sale*, per *q. (2 months) ^i*r&*--Foreclosure of mortgage and oth er monthly’s, per square gstray notices, thirty days ® 00 Tributes of Respect, Resolutions by Societies, Obituaries, Ac. .exceeding six fines,to becharged transient adv srtising. CF*Sales of Land, by Administrators. Execu- torsor Guardians, are required by law, to be held on th« first Tuesday in the month, between the hours often in the forenoon and three in the af- #r n'>on,»tthe Court-house in the county in which h , pri n rtr is situated. Notice of these sales must be given in a public jssatte 40 days previous to the day of sale. Notice for the sale of personal property must be jirsn inlike manner 10 days previous to sale day. Notieesto debtors and creditors of an estate ■ nst alto be published 40 days. Nctiee that application will be made to the CnartofOrdlnary forleaveto sell land, must be f nblishsd fortwo months. Citetioni for letters of Administration. Guar dianship, Ac..must be published 30days—for dis mission from Administration, monthly six months ; #r dismission from guardianship, 40 days. Rcles for foreclosure of Mortgages must be pablished monthly for four months—for establish- i sg lost papers, for the full spaeeof three months— for compelling titles from Executors or Adminis trators, where bond has been given by the de jtaied' the full space of three months. Charge, |1 00 per square of ten lines for each insertion. Publications will always be continued accord Inf to thsse.the legal requirements, unless oth .r«ri«e ordered. CHANGE (^SCHEDULE. no chattos or ca&s bb- TWBBN SAVANNAH, AU GUSTA AND MONTOOM BRY, ALABAMA TRANSPORTATION OFFICE, CET. R. R. ) Savannah, August 14, J868. J O N AND AFTER SUNDAY, 16th inst., Pas senger Trains on the Georgia Central R. R will run as follows : UP DAY TRAIN. L£AVK AKRIVK. Savannah 8:00 A M Macon 5:38 p M Augusta 5:38 P M Miliedgeville 8:58 P M Eatonton 11.00 P M Connecting with trains that leaves Augusta 8:45 A M DOWN DAY TRAIN. Macon 7 : 00 Savannah . 5:30 P M Augusta 5:38 P M Connecting with train that leaves Augusta 8:45 A M UP NIGHT TRAIN Savannah 7:20 P M Macon 6:55 A M Augusta 8:13 A M Connecting with trains that leaves Augusta... 9:33 P M DOWN NIGHT TRAIN. Macon : 6:25 P M Savannah 5:10 A 9:13 A Augusta Miliedgeville...". 4:30 P M Eatonton 2:40 P M Connecting with train that leaves Augusta 9:53 P M A M Trains Irom Savannah aud Augusta, a P M Train from Macon connect with Milledge ville Train at Gordon daily, Sundays excepted. P M. Train from Savannah connects with thro’ mail train on South Caroline W«ilroad, and P. M train from Savannah and Augusta with trains on South-Western aud Muscogee Railroads. WM. ROGERS, Act’g Master of Transportation. February 1, 1870 5 tf CHANGE OF SCHEDULE. GENERAL SUPERINTENDENT'S OFFICE, ATLANTIC A GtLF, R. R. COMPANY, Savannah, January 7, 1870. O N AND AFTER SUNDAY, the 9th instant, Passenger Trains on this Road will run as follows: NIGHT EPXPRESS TRAIN. Leave Savannah every day at 4.30 P M Arrive at Jesup junction. M & B R R at 7.30 P M Arrive at Live Oak every day 2.20 A M Arrive at Jacksonville every day 7.02 A M Arrive at Tallahassee every day 7.07 A M Arrive at Quincy every day 9-13 A M Arrive at Bainbridge Slondays ex cepted 6.15 A M Leave Bainbridge, Sundays excepted.9 30 P M Leave Quincy every day 6 25 P M Leave 'Tallahassee every day 8 25 P M Leave Jacksonville every day 8.3<) P M Leave Live Oak every day 1 28 A M I,save Jesup every day 7.50 A M Arrive at Savannah every day 10.50 A M MACON & BRUNSWICK ACCOMMODATION TRAIN. Leave Savannah, Sundays except ed, at 2.10 P M Arrive at Jesups Sundays except ed at - ■'>•90 P M Arrive at Brunswick daily at 8.20 P M Leave Macon daily at 8.30 A M Leave Jesup daily at * 6.00 P M Arrive at Savannah daily at 9.30 P M On Sunday this Train will leave Savannah at T15 A. M., connecting with Trains for Macon A Brunswick, and connecting with trains from Ma son and Brunswick will arrive at Savannah at ».30 P M. DAY TRAIN. NOTICE. Atlantic * Gulf Railroad Co., Savannah, December 15, 1869. O N AND AFTER THIS DATE, BY AGREE MENT, the rate of Freight between Savan- nan and Macon, by the Atlantic and Gulf aud Ma con aud Brunswick Railroads, will be as follows : First class per pound ..... $2 30 Second class per 100 pounds ... i 40 Third class per 100 pounds 1 00 Fourth class per 100 pounds 80 Fifth class per 100 pounds 70 Sixth class per 100 pounds ...... 50 Seventh class per 100 pounds 45 Eighth class per 100 pounds 35 Ninth class per 100 pounds.. 30 Cotton per 100 pounds 50 Salt per sack 30 Guano per 100 pounds - 15 Freight received for all Stations on Macon and Western Railroad, Atlanta and points beyond. H. S. HAINES, General Superintendent. February I, 1879 5 tt Schedule of the Georgia Railroad. SUPERINTENDENT’S OFFICE Georgia Railroad Compan Augusta, Ga., December 21 \ 3, ’69. ) ' THE CELESTIAL UTOPIA. Richmond County. Ga-. ) February 20, 1870. j Editor Recorder ■: Dear Sill:—I offer you for republication, an article from the New York Daily Sun of April 30th, 1869, asking for a place in your paper as a chron icler of passing events in the midst of the incom prehensible times through which our beloved South is passing. For it is eminently proper, ocasionally, to elevate our minds above these low grounds—of sorrow of earthly things so sadly distorted from proper direction—to the contemplation of soul- welfare, and efforts towards holier life in sweet accord with heavenly affection. My object is, to abstract the minds of those who may be able to appreciate, even faintly, the magnitude and grand- ure of the work commenced on the shores of Lake Erie. The “Sun’s” very intelligent correspon dent, catches a glimpse “from afar off,” through the fog of his mentality. But only enough to awaken puzzled thought. We live in a wonder ful age ; in which wickedness seems almost tri umphant over good and truth ; are almost in despair, yet conscious that God hath not left his children comfortless. Here and there scattered over the wide earth, are the followers of King Emanuel battling under countless names aud or ganizations, according to various conceptions of His Will! Alas, can this under Divine Provi dence always prevail ? Everywhere throughout groaning earth, goeth up the cry, “How long oh Lord !" While man’s inhumanity to man contin ues to make countless millions mourn Yet ’tis eighteen hundred years since the voice of the Lord of Life resounded throughout Palestine.— Behold our civilization ! What progress ? Watch- mau what of the night ? Steeped in sin and corrup tion. Christendom universally looking for relief, and the good everywhere with groans unutterable crying out in agony, “How long oh Lord.” Hence, all good men will dispassionately observe the “signs of the times,” and examine anxiously ev ery token given to bring “Divine Order” into the counsels of men, and not only into their counsels but in their lives. • “ENQUIRER." O N AND AFTBR SUNDAY, 26th inst., the Passenger Trains ou the Georgia Railroad willruu as follows: DAY PASSENGER TRAIN. Leave Augusta at 7.00 A M. “ Atlanta at 5.00 AM. Arrive at August at.. 3.45 PM. “ at Atlauta 5.30 PM., NIGHT PASSENGER TRAIN. Leave Augusta at.... 10.00 P M. “ Atlanta at 5.45 PM. Arrive at Augusta 3-45 A M. “ Atlanta 8.00 A.M. S K. JOHNSON, Superintendent. January, 18 1870 3 tf Leave Savannah, Sundays except ed at. — ----- 7.15 A M Arrive at Jesups, Sundays except ed at... ......10 45 A M Arrive at Live Oak, Sundays ex cepted at 7.00 P M Arrive at Macon duly at 7 50 P M Leave Live Oak, Sundays except ed 6.00 A M Leave Jesups, Sundays except ed at... - 2.16 PM Arrive at Savannah .Sundays ex cepted at 5.3,» P M Passengers for Macon take 7.15 A M train from Savannah, leaving daily. Passengers for Brunswick take 2.10 P M. train from Savannah. . j Sunday, the 9th inst.., as follows : Passengers leaving Macon at 8.30 A M connect , r . aqo » \j J«»P express t r.,» tor Florid, end West- | f era Division, ana with train for Savaunah, arriv- i ing at 9.30 P M. ’ I Passengers from Brunswick connect at Jesup witli train for Savaunah, arriving at 5.35 P M except , on Sundays, when it arrives at 9 30 P. M at Jesup with Express Train for Savannah, arriving at j Schedule Macon & Brunswick R. R- R January, 7th, 1870 EGULAK THRO’ PASSENGER TRAINS 10 50 AM. Connect at Macon with Train for Atlanta, leav ing at 9.00 P M. SOUTH GEORGIA A FLORIDA R. R. TRAIM. Leave Tbomasville Tuesdays, Thursdays and Saturdays at .....8.00 A M Arrive at Pelham, Tuesdays Thursdays and Sat- ] ordavs at - - - -— ..9.55 A M Leave Pelham, Tuesdays, Thursdays snd Satur day* at ...,3 45P M Arrive at Thomasville, Tuesdays, Thursdays and Saturdays at 6.00 P M H. S. HAINES, General Superintendent. Jannuary 18, 1870 3 ^ CHANGE OF SCHEDULE, Soutm-Wzstzrn Railroad Company^ { Office, Macon, Ga., Jau. 15th, 18/0. \ Eufaula day Passenger and Mail 1 rain. Leave Macon 8.00 A.M. Arrive atEufaula 6.30 PM. Leave Eufaula 7,20 £"w Arrive at Macon 4.50 P. M. Night Freight S( Accommodation Train. Leave Macon „ 8:25 P M Arrive at Eufaula. 11:00 Leave Eufaula -- 7:18 P M Arrive at Macon - 9:10 A M Col ambus Mail Tra in. Leave Maeou............... 7:25 A M Arrive at Columbus 1.22 A M Leave Columbus....... ....12:25 P M Arrive at Macon......6:05 P M Columbus Night Freight Ac'om'n Train Leave Macon...7:40 P M Arrive at Columbus................ 5:05 A M Leave Columbus 7:00 P M Arrive at Macon 4:43 A M "Albany Train” connects at Smithville with Eufaula Trains and Arrive at Albany at 3:11 P M and Leaves Albany at 9:35 A M—Regular Mail Train. Aacemmodation Train connects three times a weak. “Port Gaines Train,” connects at Cuthbert. Leave Fort Gaines at 7:05 A M and Arrive at Fort Gaines 3:40 P M. Aeeommodation Train connects twice a week, Tuesdays and Thursdays. M W. S. HRANTLY, Aud. February I, 1870 5 tf,. Arrive at Brunswick at 8.20 PM. Arrive at Savannah at 9.00 P M. RETURNING : Leave Brunswick at 8-00 A M. Leave Savannah at—- 7.15 A M. Arrive at Macon at...... .....7.50 P M. Trains make direct connections at Jesap, both ways, with trains for Bainbridge. Thomas- the crossing of the Atlantic and Gulf Road, ville, and all points on that Road, as well.as with those for Jacksonville, Tallahassee, and all sta tions on the Florida Roads. Fare to Savaunah and Brunswick $ 8 00 Fare to Jacksonville 12 00 Fare to Tallahassee 17 00 Fare to Bainbridge 15 00 Fare to New York, Philadelphia or Baltimore, by steamers *■** 27 00 Under recent arrangements made with the At lantic & Gulf Road, freights to and from Savan nah and New York have increased dispatch. The Southern Express Company will operate on this line to Brunswick, points in Southern Geor gia and in Florida, commencing on'Mouday, the 10th instant. _ ROBERT SCHMIDT. Master transportation^ & Celestial Utopia—Proposed Paradise on the Shore of Lake Erie—1,GOO Acres of Land and 80 Acres of Grapes—A Host Unusual Community. A British Diplomatist and Member of Parliament among them—Also Japanese Notables—Also Five Orthodox Clergymen—Likewise Elegant Ladies— Abd-el-Kader Looking into the Matter—Likewise other Mahometan Magnates—A New System of Religion—Lofty and Strenuous Views of Marriage —Hard Work in the Name of the Lord, and no Chance for Vagabonds. Nine miles beyond Dunkirk, on the southerly shore of Lake Erie, in the village of Broeton, township of Pomfret, and county of Chautanqua, in the State of New York, is a community which, in some respects, aud especially as to the central idea around which the members gather by attrac tion, as particles gather around a magnet, is prob ably without a parallel in the annals of mankind. The Founder of the Community. The founder of this community, is the Rev. Thomas Lake Harris, an Englishman by birth, but whose parents came to this country about the year 1827, when he was only three years old ; so that he has had American characteristics ineradi- caliy stamped upon his nature, and woven into the very fibre of his being. Mr. Harris was for several years a noted preach er of the Universalist denomination in thia city, to a congregation of able and radical thinkers. The Hon. Horace Greely was one of the trustees of the society, and other gentlemen of eminent ability were habitual attendants upon Mr. Harris’s preach ing, which, by his friends, was considered very remarkable. Mr. Harris subsequently went to England, where he had a noticeable career as a preacher of strange and new doctrines. Between five and six years ago, he returned to this country, and settled in Amenia, Dutches county, where he prospered as a banker and agriculturist, until October. 1867, he (as he claims,) in obedience to the direct leadings of God’s Spirit, under which he has always sought to act, took up his abode at his present residence, in Chautauqua county, on the southerly shore of Lake Erie, and founded the community of which it is our purpose to give an account. January 18,1670 T. W. WHITE, jlttoSnei^-at-^auL, MILLEDGEVILLE, GA., Will practice in this and the adjoining counties. Applications for Homestead Exemptions under the new law, and other business before the Court of Ordinary, will receive proper attention. October 13.1868 41 tf Furniture ]R,epairecL for Stle fi this tyttiw- >Y 1901 1 1HE SUBSCRIBER would respectfully an nounce to the citizens of Miliedgeville and Baldwin county, that he is prepared to do all kind of work in his line, warranted to give satisfaction. Those, who have favored him in days past, have his kindest acknowledgments. Orders solicited. ry He can fix up all kind of Chairs, Cane bot tom or otherwise. K. N. ADAMS. October 12, 1869 41 3 “ W ANTED.—A Northern man—friendly to the South, and a believer in the old Jefferso nian idea of government—& College graduate, de sires a situation as Teacher in some Southern State. Satisfactory reference* furnished if desired- Address, stating terms, “CLASSICS,” Publishers’ Box No 7, DsVTOH, OHIO •or.Reorder Office. OntobM- hi/. 1609 * * Mr. Harris is a tough, wiry, compact man: some forty-five years old, of medium height and much muscular activity. His eye is keen, clear, and firm, and his intellect strong and practical. We were surprised, pbrenologicallv speaking, to find his intellect and common sense so predominent over hi* imaginative and spiritual taculties.— Judging from his personal presentation, not even Gradgrind himself had a better appreciation of “hard facta,” nor lesa a dreamer, than thia form er ot a Community which it would probably lie impossible to persuade the world to believe does not wrest upon mental chimeras and spiritual hal lucinations. The Real Estate a Shrewd Precaution. The tract of land owned and occupied by thrf Community comprises a title over 1,600 acres, and is about two and a half miles long by one mile in breadth. One-half of this tract was purchased by Mr. Harris with his own money ; the residue was purchased with the money of his associates, and at their request is held by him in trust for the Community. The main building on the premise*, (for there are several residences,) is an ordinary frame mansion, such as well-to-do country gentlemen who have plenty of land usually build, it be ing a low, two-story edifice, straggling over much ground. It can be seen trom the depot at Broc- ton, and seems nigh to the beholder, bnt access to it is by a circuitous road, three miles iu extent. One can take a short cut of a mile across logs, however, if he feels so disposed, and is willing to run whatever risks may lie in his path. Broeton is the point of junction of the Lake Shore and the Buffalo, Corny, and Pittsburgh Railroads. All the depot buildings, and also the only hotel in the vicinity, stand on the land of the Community, Mr. Harris having taken the pre caution so to order matters that the Community might control the nuclens, and to a sufficient ex tent, the destiny of the village which is rising on their borders. The Law of the Land. icompetent guiding hand, yet. take it all in &U,and notwithstanding that the native beauties of the situation and the great natural advantages of the place suggest enchanting and opulent possibili ties inthefntnre, the entire domain is now in a raw. crowded, transitional, undress state, not on ly wholly unprepared for company, but also with out the means ot making the members themselves physically or domestically comfortable. This is not considered a disadvantage by the Community, however, but rather an advantage tor they do not want to be troubled with visitors nor do they want any members who seek their own personal ease and comfort, or who enter the .Society for any purpose except that of doing God’s will as the Community understand it. And what they understand God’s will to be, and how they think it is to be done, we shall try to show hereafter. The People who are there. There are about sixty adult members of the Community besides a number of children. There is also a corps of hired laborers, mostly Swedes who are employed because the regular home force is not-sufficient to push on the necessary work fast enough. The membership, take it all in all, presents most remarkable aggregation of persons and a singular coalescence of characters. The personage whose presence in such a Com munity will probably excite most surprise in the fashionable world is an English gentlewoman Lady Oliphant. by name, the widow of Sir Antho uy Oliphant, C. B., formerly Chief Justice of Cey Ion. But the most romantic case not only in this particular movement, but so far as we know in any similar movement, is that furnished by Mr, Laurence Oliphant, the son of Lady Oliphant, to whom special attention will hereinafter be given. The exigencies of time and space forbid the special mention of every singular or important individuality of this extraordinary Community There are five orthodox clergymen there ; and representatives from Japan; and American ladies of high social position aud exquisite culture and a great variety of persons who, as things go in the outside world, r,.nge from the highest to the lowest ranks of social life. Lady Oliphant and her Maid. But in the Community there is no difference of social rank. They are all equal before God, and in the estimation of one another. Lady Oliphant and her former servant maid live on terms of per feet equality, without condescension on the part of the lady, without servility on the part of the maid —children of the same father, sisters iu the same Saviour, heirs of the same heritage. A British Gentleman’s Religion. And Mr. Oliphant, a pet of the British Govern ment ; an accomplished scholar and successful author; a young man whose extraordinary ca pacity caused him to be put in training, while yet a boy, for the highest duties of diplomacy ; who was Lord Elgin’s private secretary during that nobleman's remarkable mission to China: who was subsequently sent,while less than thirty years of age, as British Ambassador to Japan, whence he returned on account of having been severely wounded during the memorable attack on the for eign Ministers, which was instigated by the Dai- mois iu opposition to the Tycoon ; who was then elected to Parliament for the borough of Stirling by a Liberal constituency, where his ability his, eloquence, and his character gave him an influ ential position ; this high-bred gentleman, to whom the most alluring worldly honors were and still are proffered in bounteous measure, work* side by side, and on terms of perfect equality, with fellow laborers who are without culture, or wealth, or anything except a love for God mani fested after a fashion which makes the aristocrat ic young Englishman feel in his heart of hearts that they are in very truth children of the same Heavenly Father, and brothers in the Lord Je sus Christ. These are strange matters. They are facts which it is vain to question. What do they sig nify? We shall come to tiiat—or at least we shall corns to what the actors in this unparalleled drama say is that—by and by. Japanese Christians. There are other facts no less surprising and significant, which are in truth far more surprising and significant than the foregoing, although per haps they are not so romantic. Take those pre viously idolatrous Japanese, for example, who by this same religious presentation and influence have been brought, as our Methodist brethren would say, into the same state of Gospel freedom. We made r short call on one of them, who was engaged in his study (to wit, the corner of a work shop.) after his day’s work had been done, study ing the Scriptures. The tawny pagan actually seemed to have been born again physically as well as spiritually. How happy he was ! His face shone as though it were reflecting rays from the Sun of Righteousness. We will make a clean breast of it, and say that we went into that rough room with a sneer on our lip, and cynical emo tion* in our bosom, and that we came out of it with tears in our eyes, and with profitable humil ity of heart. One of the most influential of the Japanese mem bers (we forget, the name) has gone home, having been appointed, as we were told, one of the com missioners to revise and settle the national affairs of his native island. A letter had recently been received from him, stating that a large number of Japanese, who through him had become interest ed in the religious doctrines and life of the Com munity, were preparing to emigrate to the shore ot Lake Erie, theie to learn of Christ, and to sub ordinate their daily lives to Hi* teachings. Abd el Under and Mahometan Pilgrims. A few days before our visit, a letter had been received trom Abd el-Kader, who is now living at Port Saide, in Egypt, and who has become inter ested in the new doctrines. A letter had also been recently received from one of the members of the Community now traveling in the East, who bad been requested to explain the doctrine* to a band of Mahometan pilgrims, whom he aecompa nied some distance on their way to Mecca — This letter interested Mr. Oliphant exceedingly, even more than Abd-el-Kader’s did- He said he knew so well the virulent superstition of those pil- prims, and their bitter hatred of the Nazarenes, as they call all Christians, that he regarded the in terest manifested by them in the doctrine as a fact of unusual significance. Hitherto, he said, any Christian who should have ventured to address them on religious topics would have been put to death. Mr. Oliphaai seems to be familiar with the languages of Asia, and has no troubfe in com municating by letter with Turks, Chinese, Japan ese or Arabs. Being also personally and officially known in the East, his name doubtless helps to gain a respectful hearing in those regions for any cause with which he is known to be identified. The Toughest Case of All. Bnt what struck ns as being one of the mo*t. surprising facts in the whole ’business, was the resolution into Christian harmony of some of the teughest theological discords. Take the five ortho- A deeD valley runs through the estate, and dox clergymen, for example, and a number ot along the bed of the valley runs a copious creek, »n-«l infill. , on the northerly bank of which, at a well select ed site, stands a saw-mill, which seems to have constant use for all its teeth. Along the northern boundary of the estate Lake Erie, stretches like a broad‘ ribband of blue” (see Numbers xv. 38, 39) on the fringe of the border of the garment of their domain, typical of their alleged efforts to in corporate religion into the minutest duties and en joyments of their daily lives, and to bind the whole around with the zone or absolute truth, temperance and mellowed with Divine love. The land for the most part lies warm to the sun, and its quality and position are such that it does not require under-draining, which is a great ad vantage. It is bountifully supplied with wood and water, and is variegated in surface and in soil. A large portion of it is shale and clay, and the residue sandy loam. Portions of the soil are im pregnated with gasoline to such an extent that it is thought the gas may be utilized for light aud fuel. Grapes, Dairy and Chaos. Abont eighty acres are in grapes, of several va rieties, among which are the Concord, Isabella, Salem, Iona. Rogers’s Hybrid, and others. They expect much from their grapes. The intention is to strive for quality rather than quantity, and to run principally to table fruit of an excellence which will command the highest prices. It is the intention of the .Community to go ex tensively into the dairy business, * n J> considera ble progress has already been made in that direc tion. Other industrial matters are also being driv en ahead with skill aud vigor ; but a large por tion of the estate has yet to be brought under cul tivation, aud there is a deal of hard work yet to be done to make the 1,600 acres presentable, and to secure comfortable homes for the workers. Al though the general movement of things which is visible tt> the naked eye, gives tokei* of • firm and persons who not long ago were avowed infidels : their hearts and faith and non-faith have all been melted into one; and one of them was formerly a Virginia, slaveholding, orthodox, clergyman ; he was rich, too. and owned thirty slaves. Just think what a combination was there' It beats even that presented by our friend Mark Lanigan, the Fourth Ward, Irish Catholic, Black Republican rnmseller. And yet that man who spent years in preaching that the Bible not only justifies slavery, but that Christianity requires its devotees to en slave Pagans, is now a tender hearted worker in this community, with no taint of snobbery left in lnm. He now believes in the universal brother hood of the race, negroes not excluded, and that religion is a matter of daily life, and that the life of religion is to do good. What is the Secret f And now, what is the secret soul which animates this wide spreading body ? What is the hidden magnet which rests on that lake shore domain, whose attractive powers are felt in remotest lands, and run from top to bottom of the social gammut in both hemispheres ? We put these questions and many others bear ing on thesanie focal point, to Mr. Harris, to Mr. Oliphant, and to some of the ladies; and they an swered them with all frankness; and we under stood them ; and if we shall not be able to set the truth of the matter forth, it will be our fault, snd not theirs. We are afraid it is going to be a heavy piece of work—but not so heavy for the reader, we hope, as for the writer. The Religious Status. We will first state, generally, that Swedenborg furnishes the original doctrinal and philosophical bases of the whole fabric, to which Mr. Harris, as he conceives, has been led by Providence to add other and vital matters, which were unknown un til they were rewealed through him. They rever- enc# tbe Scriptures as the very Word of God. The fundamental religious belief of the Community may be summed up in the dogma, that there is ot e God, and only one, and that he is the Lord Jesus Christ. The religion of the Community is intensely practical, and may be stated as Faith in Christ, and a life in accordance with his commandments. And here comes in the question, Wbat is a life in accordance with Christ’s commandments? Mr. Harris and his fellow believers hold, that when a man is “ born of the Spirit.” he becomes a child of the Infinite Parent, ana, by virtue ot such divine adoption, is affiliated to tLe niversai brotherhood, and consequently begins to loose his desire for individual, selfish prosperity, and yearns to be conjoined, not only with his Heavenly Fa ther, but also with all the other members of the divine human house hold, for the purpose of co operating in the promotion of the common spiritual domestic happiness thereof, and so is inevitably drawn into communal relations with his brethren, in accordance with the declaration that “ the dis ciples were of one heart and one mind and, had all things in common.” These doctrines have been held by myriads, and repeated attempts have been made, but made in vain, to embody them in actual life. It is natural therefore, to distrust any new attempt in the same direction. Mr. Hai ris is aware of this general distrust, and of the reasons for it; but he claims that he has something which places his attempt btyond the vicisitudes of chance, and bases it upon immutable certainty ; that hitherto there has been no palpable criterion whereby the existence of God could be tested—no tangible test whereby the indication of His will could be deterasined : but that such criterion and test have now been vouchedsafe, and that on such criterion and test to him communicated, his Community is founded, The Grand Secret. We have now led up to, and prepared to consid er the pivot on which this movement on the shore of Lake Erie turns, the foundation on which it rests, the grand secret of the whole matter. This secret is known to the Community as “ open respiration.” also as “ divine respiration aud the starting point of the theory is, that God created man iu his own image and likeness, and breathed into him the breath of life. That the breathing into man of the breath of life, was the sensible point of contact between the divine and human, between God and man. That man in hi* holy state was, so to speak, directly connected with God, by means of what might be likened to a spiritual respiratory umbilical cord, which ran from God to man’s inmost or celestial nature, and constantly suffused him with airs from heaven, whereby his spiritual respiration or life was sup ported, and his entire nature, physical as well as spiritual, kept in a state of Godlike purity and innocence, without, however, infringment of man’s freedom, That after the fall of man, this spiritual respira tory connection between God and man was sever ed, and the spiritual intercourse between the Creator and the creature brought to an end. and hence spiritual death. That the great point is to have this respiratory connection with God restor ed. That Mr. Harris and those who are co-oper ating with him have had it restored, and are in the constant enjoyment thereof. That it is by this divine respiration, aud by no other means, that a human being can get irrefangible, tangible, satis factory evidence that God is God, and that man has or can have conjunction with God. What this New Respiration Does. This divine respiration, (we give Mr. Harris’s own language as nearly as possible ) retains all that is of the natural respiration as it* base and fulcrum, and builds upon and enjoys it for its services. Take an illustration: The good man, for example, who possesses mere natural respira. tion, seeks God in prayer ; but when he rises to heights of communion, where language is drawn up to thought, then thought stilled in the quie tude of love there is hardly a breath left in the body. He comes down from his altitude from lack oflungs in which fo breath. The step be yond is respiration’s end, and the exit of the spirit from the abandoned frame. But with the new respiration which God gives to Mr. Harris aud his fellow worshippers, it is claimed that the phenomena is diametrically re versed. Highest prayer with them, is not attend ed with breathlessness, but with breathfulness ; and the nearer one approaches the Omnipotent object of his worship, the more copious becomes the river of that diviner atmosphere, which, pnlsing through the spirit, expands and invigorates the breath. There is in every act of true worship a wedding in the breast, the heavenly atmosphere sliding down in the bosome of the earthly atmos phere, and impregnating it with its own eternal qualities. In the new respiration, God gives an atmos phere that is as sensitive to moral quality, as the physical respiration is to natural quality: and this higher breath, whose essence is virtue, builds up the bodies of the virtuous, wars against disease, expells the virus of hereditary maladies, renews health from its foundations and stands in the body as a sentinel against every plague. When this spir itual respiration descends and takes possession of the frame, there is henceforth a guiding power, a positive inspiration winch selects the recipient’s calling, which trains im for it, which leads him to favorable localities, and which cocrdinates affairs on a large scale. It will deal with groups as with individuals ; it will redistribute mankind; it will reorganize the village, the town, the workshop, the manufactory, the agricultural district, the pastoral region, gathering human atoms from their degradation, and crystalizing them in resplendent unities. Man whose breath is in his nostrils, is as the flower of the field, to-day brilliant in the summer shine, to-morrow withared in the autnmnal blight. He labors, and an uukown race enters into his inheritance. He is the srchitect of an abortive fortune, gathering possessions from the universal waste and anarchy of man. The fortunes ofindi- vidnals, of families, and of nations are houses built upon the sand ; they fall, they are swallowed up iu ruin. But in the divine respiration, all is different. Men, families, peopJes, who shall breathe to God, will by Him labor, endure, achieve, obtain prosperity, diffuse the riches of art, letters, religion and civilisation; executing as He plans, their work being permanent on the foundation of His decree. This is a fair statement of the doctrine of “open respiration,” as it is held by Mr. Harris and his associates. ;ect can not be passed over, for out of it come all he issues of renovated life. By questioning, we learned that there are ladies and gentlemen in the Community who claim to have already attained this “ sense of chastity” to -uch a degree that they instautly detect the pres ence of an impure person- With them, marriage is the holy of holies on earth, and family relations >re held to be absolutely sacred and inviolate. Who Won t and Who Will Attain the New Rtspi ration. , . Mr. Harris says there are five classes who will be moved to seek the spiritual or open respiration. First, men and women of a diseased religious imagination, whowonld seek in it at once a spirit ual soothing and exhilaration, who would make ttie Lord’s breast a dram shop, and resort to it for purposes of spiritual intoxication. Secoudly,individuals who live upon the sympa thy which they extract from others ; evaders of re sponsibilities. shufflers and shirkers of duty, who would make the Lord’s breath a spunge, and live upon it in indolent absorption. Ihirdly, those who without having been faith- mi over a few things, are asking to be made lords over many things. Fourthly, those who will seek it under a mista ken sense of their advanced conditions in the re generate life—unconscious Pharisees of doctrine, who will desire to possess it as a visible crown aud emblem of righteousness. Fifthly, those who will crave it with the poor publican, crying “ God be merciful to me a sinner.” And such will get. it, and thrive upon it, aud be come fit temples for the indwelling of the Holy Ghost. Those to whom Mr. Harris says this respiration will readily come are such, in the churched as mistrust aud at heart reject the doctrine that there is any malignity in the Divine Nature; whose hearts in whatever creed they are, have outgrown their theology ; who believe more than they know and love more than they can express; who without ability to evolve a divine faith, possesses that im meuse force of a consecrated affection. Questions Asked and Answered. Such, in substance, are the facts of this Com munity, and the theories of its members. That they believe iu them, and that they believe they possess the divine respiration, and thereby live and move, and have their being directly and sen sibly in and through aud of God, there can be no doubt. We put the question directly to Mr. Oliphant and to others, and they replied frankly and fully in the affirmative. One sees at a glance that Mr. Oliphant is a thoroughbred, and the incarnation of courage and of truth. He is certainly in pur suit of no worldly advantage. He gets up and goes to work at 4 o'clock in the morning, and is never so happy as when helping some less gifted worker through iiis labors. He has a fine mind. He is robust. There is no dyspepsia or morbid ness in him. He is cheerful and fond of jokes.— We know he is, for we tried several on him.— With all his understanding and appreciation of eternal matters, he is as blithe aud jocund as a boy. When such a man, who, as our lamented friend, Joseph L. White would have said, “eXbib its the romance of religion and the poetry of righteousness,” tells you that he knows there is such a thing as this "open respiration,” that he has felt it, that he feels it constantly, that he lives by it, what are you going to do about it? We leave every one to decide the matter for himself. For our part, we are so miserably skep tical that we have never yet been able to believe that anybody on this earth ever saw what is called a “spiritual manifestation and we suppose that we shall never be able to believe in Divine Res piration until we experience it for ourselves—if, happily, such a thing stall ever be. How the Respiration Operates. The members of the Community strive to be led by the Spirit of the Lord in all things, aud this new respiration is their means of testing what is or is not, from the Lord. Under its informing influences their whole being (we are now giving their statements) becomes pervaded, as it were, with the divine elements, aud they feel, unmis takably, what is God’s will and what is not His will. If one of their number is unhappy, they ali feel the influence immediately, and can at once trace out the unhappy one and see what is the matter, and administer needed consolation or re lief. Even the children of the Community seem to experience the regenerating effects of this new respiration. They are always glad to get back home when they go to the village or elsewhere, because, as some of them said, there seems to be such an ugly spirit among strangers. Not even a circus, usually so irresistible to the young, can attract them from their home studies and amuse ments. No Sympathy with Spirit Rappings. It may surprise the reader to hear that what is llo/l ••Sirnrifiinlism” finds nn favor in this mm. ^raises the fruits of the earth by his own labor, and imparts thereof to his neighbors, he in a sense munity. All phases of the spirit-rapping business are abhorred. Tennyson’s lines— “How whole of heart., how sound of head, With what divine affections bold, Should he the man whose thought would hold An hour’s commuuion with the dead !”— gives them of himself. Then the bread is blessed snd broken, and the conjoining principle of spir. itua! brotherhood is revealed.” “Are you happy here ?” we abruptly asked.— “Are you content? Is your highest and inmost nature satisfied with this life ?" “Yes," he answered, “I feel—I know that I am doing what is best for my soul’s welfare ; and that is the sum of the whole matter.” ' • Horace Greeley on Vagabonds of Reform. It may save many people from disappointment and the mortification of rejected applications, if we state that there is no chance in this iake-shore Community for any of those persons whom Mr. Greeley so happily characterized in his article to the New York Ledger ou “Efforts at Social Re form,” and which is reproduced in his Autobiogra phy, as "the conceited, the crotchetty, the selfish, the headstrong,the pugnacious, the unappreciat ed, the playOd-out, the idle, the good for-nothing generally ; who, finding themselves utterly out of place aud at a discount iu the world as it is, rashly conclude that they are exactly fitted for the world as it ought to be.” Hard Work and Small Pay. ' ‘ A mau probably has to do Store downright, honest work fdr a dime, on the domain of this Community, if he be a member thereof, than iu any other spot on earth As yet, the rewards are wholly moral and spiritual, while the work is pre-eminently bodily and material- Besides, the culture, rtffiaement and purity of the social atmosphere are such as would be apt speedily to impede even the natural respiration of any vulgar minded or base-hearted experimenter iu social and spiritual problems. General Summary of the Situation. The fact is. the members of the Community for the most part well off as to the riches of t world. They are people who have been success in life, wtio have shown themselves competent contend with the ungodly for the prizes of cit zation. Mr. Harris, as we have already stai was a prosperous banker, and was able to buy acres of the domain with his own money. Th is no nonsense about him, so far as the thing- this world are concerned. The same may be i of Mr. and of Lady Oliphant. And so far as could judge, the Community is composed of h headed, sound-hearted men and women. Sc of them did not bring much worldly property v them into the Community, but every one is s posed to have had euuugh. i he particulars of their financial arrangeme were not communicated to us. Whenever t subject was approached, we were given to unaer- stand that money was not considered a matter of importance with them, so long as an applicant for admission to the Community came up to the requi site spiritnal and religious standard. They have got money enough. The spiritual is the dominant thing with them. All that a man wants even a body for is that his soul may have a local habitation in which to germinate and grow, and work itself free from sinful predilections—through which the caterpillar can grub its way to the butterfly. The body must of course be fed and clothed, aud there- tore means must be sought for that end; but are to be everlastingly sought nnder the aceepted consciousness of the higher use and end to which they are subordinate. This principle runs through everything, from the kitchen to the college. Their ideas of educa tion are broad and high. Painting, sculpture, music, and all the accomplishments are to have fitting development. There is no Quakerism or Puritanism in them. Man (including woman) is to be developed liberally, thoroughly, grandly, but all in the name of the Lord, and with an eye single to God’s glory. Science, art, literature, languages, philosophy, whatever wiil help to give back to man his lost mastership of the universe, is to be subordinated for that purpose. They have a school on the premises, and do their own teaching. They do not as yet propose to take pupils from abroad, but may yield to solicitations on that point. Their domestic affairs, including cooking and washing, are carried ou much as in the outside world. 'They live in many mansions, aud have no unitary household. But they are alive to all the teachings of science aud sociology on these topics, and intend to make machinery and organization do as much of the drudgery of the Community as possible, i hey look sharply into things, and avail themselves of the Lest intelligence. They have had a German bafeef, of great reputation, op there to discuss bakeries with them, and they think good bread will come of it. They have no peculiar costume or customs.— They eat, drink, dress, converse, and worship God just like cultivated Christians elsewhere. They have no regular preaching at present, nor literary entertainments, hut all these are to come in due season. They intend, as their numbers increase, and as the organization solidifies, to inaugurate whatever institutions may be necessary to promote their intellectual and spiritual welfare, aud also to establish such industries and manufactures on the domain as sound, economical discretion, vivified and guided by the new respiration, shall dictate. It is thus seen that as a human organization the . , central wheel of this Community turns on the were quoted as expressing the thought and feel- I spiritual or religious pivot, and that the power ings of such of the members as admit that com- 1 which turns it is the stream of divine respiration, munication with the departed could be tolerated When a person is sound on that point, he is safe ; The Community’s Vitus of Love and Marriage. Out of this fundamental doctrine there flowers forth another principle which is dear to the Com munity, and which we will try to state in Mr. Harris’s own language. It is this: In heaven the basis of social order is marital order, and so it must be in this world. There all the the senses are completed and included in the sense of chastity, and so it must be in this world That sense of chastity is the body for the soul of conjugal desire, and so it must be in this world.— There the corporeal element of passion is excluded from the nuptial senses, and so it must be in this w orld. There the utterly pure alone are permitted to enter into the divine state involved in nuprial union, aDd so it must be here below. The “sense of chastity” is the touchstone of conjugal fitness, and is bestowed in this wise: When the divine breaths have so pervaded the nervous structure that the higher attributes of sensation begin to awaken from their immemorial torpor, and to react against disease, a sixth sens* is as evident as hearing is to the ear, or sight to vision. It is distributed through the-entire frame So exqusitely does it pervade the hahds, that the slightest touch declares who are chaste and who are unchaste. Aud this sixth sense is th* sense of chastity. It comes from God, who is Infinite Chastity. Within this sense of chastity, nuptial love has its dwelling place. So utterly hostile is it by ns ture to what the world understands by desire and passion, that the wafting* of an atmosphere bear ing these elements in its bosom effects it with loathing. This sense of chastity- clothes every nerye. A living, sensitive garment, without spot or seam, it invests the the frame of the universal sensations, and gives instant warning of the ap proach of impurity even in thought. In trus nuptial love, which it born of love to God. the nuptial pair, from the inmost oneness of the Divine Being, are embosomed each in each, as loveliness in loveliness, innocence in innocence, blessedness in blessedness. In possessing etch other they possess the Lord, who prepares the two to become one heart, one mind, one soul, one lova. one wisdom, one felicity. “ I shrink,” sai-1 Mr Harris, “ from repeating these doctrines. To cast them upon the world's thought is like throwing a wreath of white lilies upon the black current of a sewer. Iu nothing is man’s depravity so evident as in the coarseness of his thought concerning sexual love. This vein of his ordinary sensation is obviously a jet of the infernal fire; jet this sub- uuder any circumstances whatever. Absolute Spiritual Democracy. A cardinal principle of government, as to their own affairs in the Community, is unity of convic tion. The Council of Direction consists of nine teen members ; and if any one of them fails to perceive the propriety of a course or plan agreed upon by the other eighteen, it is accepted as an indication of Providence that the time for carry ing out the course or plan has not yet come ; and they patiently wait until the entire Council be comes "of one heart aud one mind” as to the matter proposed. No Proselyting—llhy the Asiatics Like It. They do not hunger for proselytes, nor seek public recognition. They know that, the spirit is the great matter; and that an enterprise, as well as a human being, or a tree, must grow from the internal, vital principle, and not from external ag- glommerations. Whosoever, therefore, applies fyr admission to their circle is subjected to crucial spiritual tests and a revealing probation. Uncon ditional surrender to God’s will, absolute chastity not only in act but in spirit, complete self-abnega tion, a full acceptance of Christ as the only and true God, are fundamental conditions even to a probationship. It is this last point—the oneness aud personality of God iu Christ—which, as Mr. Oliphant told us, so readily enlists the interest of the Japanese and the Mahometans. He says the Asiatics consider the doctriue of a trinity of Gods as idolatrous, and that ihej cannot understand it, and are indisposed to tolerate it in the least de gree. A Pointed Dialogue with Mr Oliphant. As we were about to take leave ot the Commu nity, we said to Mr. Oliphant, our case interests us exceedingly. Will you permit us to ask if you do not sometimes long for the flesh-pots of Par liament and the allurements of aristocratic life?” “Not in the least,” he replied. I was saying only the other day, that it seemed to me as though I had died as to my old state and risen to an en tirely new and different life. I take no interest in Parliamentary discussions or European affairs. 1 received a package of papers from London a few days ago, but have not had the heart to look at them.” “Do you consider such a state of mind a desira ble one J” we asked- “Is it not the best for us to take an interest in the affairs ot mankind, and to play our several parts on the stage of life ? We could do this in the name of the Lord, and perhaps thereby accomplish some good.” “Very true,” responded Mr. Oliphant; “but my present work is an internal and spiritual one. i have all that I can do to combat and eradicate the evils of my nature. When I shall have accom plished that work, and become so spiritually pure that I can touch pitch and not be defiled, I may reiurn to public life. I should then be iu a con dition really to benefit mankind, and to do God’s service in the prosecution of woildly affairs.” “Another thing we wish to ask,” we said.— “Why is it that you all seem to think that iu £rder O become regenerate ydu must take to digging Io the ground—to agricultural pursuits?” “I do not kuow that such a course is necessary to such au end,” replied Mr. Oliphant; “hot I do kn jw that it is helpful thereto. It seems to be tbe natural way for a man to measure himself with bis mother earth, and to extend himself into the universe. There is something got by digging one’s bread out of the ground, which can be got in no other way. Although the hearts of the dis ciples burned within them as the Saviour walked and talked by their side, they did not recognize him ^ntil ‘He blessed the bread and brake it.'— Then, recognition <;*me. So, too, when * wan he.is then certain to act from right motives, and to do the right thing. He is more and more drawn toward God and his fellows, loses sight of self, and becomes swallowed up in the Divine Brotherhood, lhe new respiration is both motor and regulator; it is both master and servant; it is, in short. United Omniscience, and can be trust ed in all the issue aud affairs of life with absolute confidence. By means of this new respiration they think that, in the lapse of time, mankind will become regenerate, aud society be reconstructed, and physical disease banished from the earth, and a mi denial reign inaugurated under the domination of Divine Order. They especially expect great things in the East, and that the Doctrine of the Lord, as set forth by Swedenborg and Mr. Harris, and reinforced by the new respiration, will by and by sweep over Asia, where the people are already beginning to be tossed on the waves of spiritual unrest, and are longing for a higher religious de velopment than they have yet known. Conclusion and Farewell. In conclusion, a sense of justice impels us to say, that while we cannot yield belief to the doc trine which distinguishes this Community from all others of which we bare any knowledge, we respect the efforts which the accomplished ladies and gentlemen whom we saw there are making to live absolutely religious lives, and to reab'ze the highest spiritual ideal to which their conceptions have led them. DiiATH OF A FAMOUS LANDLORD and Well known Georgian.—The Montgomery Advertiser of the 1st inst. contains the following noiice of the death of a genlleraan who was once well known in this State and most highly esteemed by all : Death of Mr. Lanier—Mr. Ster ling Lanier, a gentleman well known in the South died at his old home, the Ex*? change Hotel, in this city, on yester-. day. Mr. Lanier was for many years a resident of Macon, Georgia, and kept there the well known “Lanier House.’* In 1S50 he moved to New York, and took charge of the “La Farge House,’* which became well known and popu lar. Ithurned down just as he was beginning to make for it a national rep utation. In 1S53 he took charge of the “Montgomery Hall” and afterwards of the “Exchange Hotel.” About the beginning of the war he retired from active business, and since the war has been living at Robioson Springs. He has bepr. in bad health for some time anti died yesterday at the “Exchange Hotel” with many of his family and friends around him. He was a good min, full of charity, and will be sincere ly regretted by all who ever knew him. For over forty years he was a consist tent member of the M. {J. Qhurch.