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Vol. LI.
MILLEDGEVILLE, GEORGIA, TUESDAY, MARCH 8, 1870.
No. 10.
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’it. M.OBME <3s SO 1ST,
EDITORS AND PROPRIETORS.'
—j 5,03 per annum, in Advance.
A. l) VKRTISIXO—Per square oftenlines, each
uterttou, $ i 00. Merchants and others forall
counts over $25, twenty-live per cent. off.
LEUAL ADVERTISING.
,, . , p; t „ tin nstor letters of ad-
''rduisry s. — Fitatio f
m, niitratiofl guardians P* v ’
Homeitead notice ...... - * * *** ■■
t t„ r iotters of dism n from adm n
Amheationtorleueis oi u
Application for letters of dtsm nof guard n
Application for leave to' sell Eand
Notice to Debtors and Creditors ,
Sale, of Laud, per square oj ten lines....
Sale of personal, per sq., ten ays...
Sheriffs-Each levy of ten lines, or less..
Mortgage sales of ten lines or less......
'p*i Collector’s sales, per sq. (. months)
Qlsrlis—Foreclosure of mortgage and oth
er monthly’s, per square — ,
K ,tr*y notices, thirty days
Tributes of Respect, Resolutions by Societies,
Obituaries, Ac., exceeding six. lines, to be charged
ft , transient advertising.
py Sales of Land, by Administrators, Execu
tors or Guardians, are required by law, to be held
oti tho first Taesday in the months between the
h*ars of ten in the forenoon and three in the af-
ernooti, atthe Court-house in the county in which
props rty is situated.
Notice of these sales must be given in a public
jasstte 40 days previous to the day of sale.
Notice for the sale of personal property must be
e irsn in 1 itee manner 10 days previous to sale day.
Noticesto debtors and creditors of an estate
-a ,t *l*o be published 40 days-
Notice that application will be made to tlie
Court of Ordinary forleaveto sell land, must he
-ublishsd for two months.
F Citations for letters of Administration, Gnar-
4Un*hip> &c., must be published 30 days—for dis-
aission from Administration, monthly six months ;
#r dtsmissiontrom guardianship, 40 days.
R„lrs for foreclosure of Mortgages must be
nablished monthly for four months-for establish-
f* lost papers,for the fullspareof three months-
for compelling titles from Executors or Aominis-
[“tors where bond has been given by the de
* * ,i the full space of three months. Charge,
Vl 00 per square of ten lines for each insertion
* Publications will always be continued accord
lag to these, the legal requirements, unless oth
«r*-i*e ordered.
CHANGE OF SCHEDl
INEIvAL SUPERINTENDENT’S OFFICE, j,
Atlantic & Gulf, it. it. company, >
Savannah, January 7, 1870. 3
YN AND AFTER SUNDAY, the 9th instant,
Passenger Trains on this Road will run as
CHANGE (^SCHEDULE.
SJO CHANGS OS* CARS BE-
TWSEIff SAV&WSJAH, AU
G'uSSA AND MOKTTGOIVI
SUIT, ALABAMA
TRANSPORTATION OFFICE, CET. R. R. )
Savannah, August 14, I860. $
O N AND AFTER SUNDAY, Kith inst., Pas
senger Trains on the Georgia Central R. R
will run as follows :
UP DAY TRAIN.
LFiVK ARRIVE..'
Savannah , 8:00 A M
Macon 5:38 P M
Augusta 5:38 P M
Miliedgeville 8:53 P M
Eatonton 11.00 P M
Connecting with trains that leaves
Augusta...... 8:45 AM
DOWN DAY TRAIN.
Macon 7 rOO
Savannah
Augusta —
Connecting with train that leaves
Augusta
.. 5:30 P M
.. 5:08 P M
ow a :
NIGHT EPXPRES8 TRAIN.
Leave Savannah every day at......-4.30 P M
Arrive at Jesup junction. M or. 14 ? .> 0 p M
K R ^ * * * - -- -- - . i a f
Arrive at Live Oak every day . r~” A
Arrive at Jacksonville every day
Arrive at Tallahassee every day A -
Arrive at Quincy every day
Arrive at Baiubridge Mondays ex-
. 1 0.10 A i’l
Leave Baiubridge, Sundays excepted-9 30 P M
Leave Quincy every day.. j J? ,,
Leave Tallahassee every day « £ fj
Leave Jack* on villa everyday , ^
Leave Live Oak every day ?- f.
Leave Jesup every day \ \f
Arrive at Savannah every day lU.ou a
MACON &. BRUNSWICK ACCOMMODAI ION
TRAIN.
Leave Savannah, Sundays except-
ed, at *■ *
Arrive at Jesups Sundays except-
e j at ..„ 5.00 P M
Arrive at Brunswick daily at ^
Leave Macon daily at -•■' t*
Leave Jesup daily at j, *
Arrive at Savannah daily at 1 M
On Sunday this Train will leave Savannah at
7.15A. M., connecting with Trains for Macon*
Brunswick, and connecting with trains fioin ala
•on and Brunswick will arrive at Savannah at
130 PM.
DAY TRAIN.
Leave Savannah, Sundays except-
cd at 7 - 15A M
Arrivcat Jesups, Sundays except-
edat , A it
Arrive at Live Oak, Sundays ex-
«<p«a « If c «
Arrive at Macon duly at ' ° ’ 1 “
Leave Live Oak, Sundays except-
edat 000 A M
Leave Jesups, Sundays except-
td at 210 P M
Arrivcat Savannah .Sundays ex-
ceptedat 5 3j 1
IT Passengers for Macon take 7.15A- M Lain
from Savannah, leaving daily. _ ,, ; . I
Passengers for Brunswick take 2.10 x M. train
from Savannah, . ,,
Passengers leaving Macon at 8 39 A M connect
st Jesup with express train for Florida anu <v est
«n Division, and with train for Savannah, arriv
ing at 9 30 PM. .,
Passengers from Brunswick connect at Jesup with
train for Savannah, 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
10 5° AM. . ,
(Jonuect at Macon with Train for Atlanta, leai-
iagatV.OOP M.
SOUTH GEORGIA &.FLORIDA R. R-TRAIM.
L f av e Thomasville Tuesdays, Thursdays and
Saturdays at ,8.00 A M
Arrive at Pelham, Tuesdays Thursdays arid bat
unlays at... oft A Ai
i»e Pelham, Tuesdays, Thursdays and batui
•vs at M
8:45 A M
UP NIGHT TRAIN-
Savannah 7:20 P M
Macon G:55 A M
Augusta 8:13 A M
Connecting with trains that leaves
Augusta -- 9:33 P M
DOWN NIGI1T TRAIN.
•
Macon G:23 P M
Savannah..' - 5:10 A M
Augusta 9:13 A M
Miliedgeville ...... — 4:30 P M
Eatonton .2:40 P AI
Connecting with train that leaves
Augusta.. 9:53 P M
A M Trains frpm Savannah and Augusta* a
P M Train from Macon connect with Milledge
villa Train at Gordon daily, Sundays excepted.
P M. Train from Savannah connects with thro’
mail train on South Caroline ttnilroad, and P. M.
train from Savannah and Augusta with trains on
South-Western aud Muscogee Railroads.
WAI. ROGERS,
Aet.’g Master of Transportation.
' -February 1, 1870 , . 5 tf
NOTICE-
Atlantic a.- Gulf Railroad Co., <
Savannah, December 15, 1859- $
O N AND AFTER THIS DATE, BY AGREE
MENT, the rate of Freight between Savan
na!! and Macon, by the Atlantic and Gulf and Ma
con and Brunswick Railroads, will he as follows :
First class per pound $2 30
- ' 1 40
1 00
80
70
Second class per UK) pounds
Third class per 100 pounds
Fourth class per 100 pounds
Fifth class-per 100 pounds.'. -
Sixth class per .100 pounds.. I’O
Seventh class per 100 pounds 45
Eighth class per 100' pounds 35
Ninth class per 100 pounds 30
Cotton per 100 pounds - b0
Salt per sack 30
Guano per 100 pounds - 1°
Freight received for all Stations on Alacon and
Western Railroad, Atlanta and points beyond.
IT. S. HAINES,
General Superintendent.
February 1, 1879 • 5 tt
'Schedule of the Georgia Railroad.
:E - l
■ANY, >
■ 23, ’09. )
SUPERIN PENDENT'S OFFICE,
Georgia Railroad Cumpav
Augusta, Ga., December
Let
dijtui, ,
Arrive » t Thomasville, Tuesdays, 1 hnrsdays ana
Saturdays at 1 M
J II. S. HAINES,
General Superintendent.
Jannuarj 18, 1870 ^
CHANGE OF SCHEDULE.
Soctr-Westers Railroad Companv^ ^
OfBce, Macon, Ga., Jan. 15th, ’
Eufuula day Passenger and Mail Tram.
Leave Macon 8.00 A. M.
Arrive atEufaula b.oO 1 ■ ‘L
Leave Eufaula 7.20 A. M.
Arrive at Macon 4.50 P.M.
Night Freight § Accommodation J rain.
Leave Macon H:2o P M
Arrive at Eufaula .11:00 A M
Leave Eufaula .... . - 7:18 1’ M
Arrive at Macon - 9:10 A M
Colimbus Mail Train.
Leave Macon 7:25 A M
Arrive at Columbus 1.22 A M
Leave Columbus, -. 12:25 P M.
Arrive at Macon (»:05 P M
Columbus Night Freight tyAc'om'ti Train
Leave Meeou 7:40 P M
Arrive at Columbus 5:05 A M
Leave Columbus ... 7:00 P M
Arrive at Macon 4:i3 A M
" Albany Train” connects at Smithville with
Eufaula Trains aud Arrive «t Albany at 3:11 l' M
and Leaves Albany at 9:35 A M—Regular Mail
Tram.
Aacemtnodation Train connects three times a
week.
"Fort Gaines Train,” connects at Cuthbert.
Leave Fort Gaines at 7:05 A M and Arrive at
v*rt Gaines 3:40 P M.
Aeeonamodation Train connects twice a week.
•a Tuesdays and Thursdays.
. W. S. BRANTLY, And.
February 1, lgyp 5 I f.
Blanks for Sale nt this Ollife
O N AND AFTER SUNDAY,26th inst., the
Passenger Trains on the Georgia Railroad
will run as follows:
DAY PASSENGER TRAIN.
Leave Angusta at • -00 A M.
“ Atlanta at .5.00 A M.
Arrive at August at 3.45 P M.
“ at Atlanta > r, -30 P M.
NIGHT PASSENGER TRAIN..
Leave Augusta at 10.00 P M.
“ Atlanta at ”-45 P M.
Arrive at Attgusta :i -4-> A M.
“ Atlanta 3.00 A.M.
S- K. JOHNSON,
Superintendent.
January, 18 1870 3 tf
Schedule Macon & Brunswick R. R-
January, 7th, 1870
p EGULAR THRO’ PASSENGER TRAINS
will commence running 011 this Road 011
Sunday, the 9th inst., as follows :
Leave Macon at - 8.30 A M.
Arrive at Brunswick at 8.20 PM.
Arrive at Savannah at 9.00 P M.
RETURNING :
Leave Brunswick at..a. ,8.00 A M.
Leave Savannah at 15 A M.
Arrive at Macon at 7.50 P M.
Trains make direct connections at Jesnp,
both ways, with trains for Bainbridge, Thomas-
the crossing ot the Allantic and Gulf Road,
vilie, and all points on that Road, as well.as with
those for Jacksonville, Tallahassee, aud all sta
tions on the Florida Roads.
Fare to Savannah and Brunswick $ 8 00
Fare to' Jacksonville '
Fare to Tallahassee “ ’7
Fare to Bainbridge 15 09
l-'are to New York, Philadelphia or
Baltimore, by steamers 27 00
Under recent arrangements made with tlie At
lantic & Gulf Road, freights to and from Savan
naii 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 Monday, the
ROBERT SCHMIDT.
Master transportation.
January 18,1670 a
THE CELESTIAL UTOPIA.
Richmond County, Ga . \
February 20, 1870. S
Editor Recorder :
Df.ar Sut:—I offer you for republication, an
article from the New York Daily Sun of April Jutli,
18(59, asking for a place iu your paper as a chrou
icier of passing events in the midst of the incom
prehensible times through Which our beloved South
is passing. For it is eminently proper, ocasionaily,
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 iu sweet-
accord with heavenly affection. My object is, (o
abstract the minds of those who may be able to
appreciate, even faintly, the magnitude and graud
lire of the work commenced on the shores of Lake
Erie. The “Sun’s” very iuteiligent 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 ; iu which wickeduess seems almost tri
umphant over good and truth ; are almost in
despair, yet conscious that God hath not left his
children comfortless. Here aud there scattered
over the wide earth, are the followers of King
Emanuel battling under countless names and or
ganizations, according to various conceptions of
His Will l Alas, can this under Divine Provi
dence always prevail 1 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
man 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 longohLord.” 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, aud not only' into their counsels
but in their lives. “ENQUIRER.”
T. W. WHITE,
MILLEDGEVILLE, GA.,
Will practice in this and the ad]oining counties.
EF* Applications for Homestead Exemptions
under the new laiv, and other business before the
Court of Ordinary, will receive proper attention.
October 13.16(58 41 tf
I^urnrtmre Y^spcuirecL. *
an
and
riiHE SUBSCRIBER would respectfully
I. nounee to the citizens of Miliedgeville
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.
He can fix up all kind of Chairs, Cano bot
tom or otherwise. R- N. ADAMS.
October 12, 1869 41 3m
W ANTED.—A Northern man—friendly to the
South, aud a believer iu the old Jefferso
nian idea of government—a College graduate, de
sires a situation as Teacher in some Southern
State. Satisfactory references furnished it desired-
.Address, slating terms, “CLASSICS,
Publishers’ llox No. 7, Dayton, Ohio
or Recorder OJi'-e-
October 19, Ied9 tf
A Celestial Utopia—Proposed Paradise on ihe
Shore of Lake Erie—1,600 Acres of Land
and 80 Acres of Grapes—A Most Unusual
Community.
A British Diplomatist and Member of Parliament
amortg them—Also Japanese Nutabtes—Also Fite
Orthodox Clergymen—Likewise Elegant Ladies—
Ahd el-Kadcr Looking into the Matter—Likewise
other Mahometan Magnates—A New System of
Religion—Lofty and Strenuous Views of Marriage
— Hard Work in Ihe Name of the Lord, and no
Chance for Vagabonds.
' Nine ffiiles beyond Dunkirk, on the southerly
shore of Lake Erie, in the village of Broeton,
township of Pomfret, and county of Chautauqua, j
iu the State of New York, is a community which, j
in some respects, and especially its to the central ;
idea around which the members gather by attrac- j
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 year* old ; so
that he has had American characteristics ineradi-
eally stamped upon his nature, aud woven into
the very fibre of his being.
Mr. Harris was for several years a noted preach
er of the Universali.it denomination in this city, to
a congregation of abie and radical thinkers. The
Hon. Horace Greeiy 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 Eng,and.
where he had a noticeable career as a preacher of
strange and new doctrines. Between five and
six years ago, lie returned To this couuti^ , and
settled in Arnenia, Dutches county, where he
prospered as a banker and agriculturist, until
October. 18(57. lie (as he claims,) iu obedience to
the direct leadings of God’s Spirit, under which
he lias always sought to act, took up li.s abode at
his present residence, in Chautaiujua county, on
the southerly shore of-Lake Erie, and founded
the community of which it is our puipose to give
an account.
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. Yvo
were surprised, phrenologically speaking, to find
his intellect and common sense so predominent
over hi* imaginative and spiritual faculties.—
Judging from iiis personal presentation, not even
Gradgrina himself had a better appreciation of
“hard facts,” nor less a dreamer, than this form
er of a Community which it would probably he
impossible to persuade the world to believe does
not wrest upon mental chimeras and spiritual hal
lucinations.
The. Real Estate a Shrewd Prepaution-
The tract of land owned and occupied by the
•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 iu trust for the
Community. , _
The main building on the premises, (for there
are several residences,) is an ordinary frame
mansion, such as well-to do country gentlemen
who have plenty of laud usually build, it be
ing a low, two story edifice, straggling over much
ground. It can be seen from the depot at Broc-
4,on, and seems nigh to the beholder, hut access
to it is by a circuitous read, three miles iu extent.
One can take a short cut of a mil# 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
Shore aud 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
m *ght control ihe nucleus, and to a sufficient ex
tent, the destiny of the village tyliich is rising on
their borders.
The Law of the Land.
A deep valley runs through the estate, and
along the bed of the valley runs a copious creek,
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 Luke Erie, stretches like
a broad ‘ ribband of blue” (see Numbers xv. 36,
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 fjiesun,
aud 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 utilised for light and
fuel.
Grapes, Dairy and Chaos.
About 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, aud (o
run principally to table fruit of an excellence
which will command tlie highest prices.
It is the intention of the Community to go ex
tensively into the dairy business, and considera
ble progress has already been made in that direc
tion. Other industrial matters arc also being driv
en ahead with skill and vigor ; but a large por
tion of the estate has yet to he brought nndercul-
tivation, aud there is a deal of hard work yet to
he done to make the 1.600 acres presentable, and
to secure comfortable homes fur the workers. Al
though the general movement of things which is
visible to th« naked eye, gives token qf a firm and
competent guiding hand, yet, take it all in all,and
notwithstanding that the native beauties of the
situation and the great natural advantages of the
place suggest enchanting and opulent possibili
ties in the future, the entire domain is now in a
raw, crowded, transitional, undress state, not on
ly wholly unprepared for company, hut also w ith
out t.lve 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 arc 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 a
most remarkable aggregation of persons aud a
singular coalescence of characters.
The personage whose presence in such a Coin
mnnity will probably excite most surprise in the
fashionable world is an English gentlewoman,
Lady Oliphaut by name, the w idow of Sir Antho
ny Uliphant, C. if., 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 Oliplmnt, the son of Lady Oliphant, to
whom special attention will hereinafter he 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 ; aud
representatives from Japan; and American ladies-
of high social position and exquisite culture and
a great variety of persons who, as things go in
the outside world, range 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 ihe estimation of one another. Lady Oliphant
aud her former servant maid live on terms of per
fect equality, without condescension on the part of
the lady, without servility on the part of the inaid
—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 he 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 legs than thirty years
of age, as British Ambassador to Japan, whence
lie returned on account of having been severely
wounded during the memorable attack on the for
eign Ministers, which w as instigated by the Dai-
mois in opposition to the Tycoon ; who was then
elected to Parliament for the borough of Stirling
by a Liberal constituency, where his ability his,
eloqnence, 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, works
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
tested 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 7 We shall come to that—or at least, we
shall come te what Be- actors in this unparalleled
drama say is that—by and by.
.Japanese Christians.
There are other facts no less surprising and
significant, which are iu truth far more surprising
arid significant than the foregoing, although per
haps they are not so romantic. Take those pre
viously idolatrous Japanese, for example, who
by this same religions presentation and influence
have been brought, as or.r Methodist brethren
would say, into the same state of Gospel freedom.
We made a short call on one of them, who was
engaged in his study (to ^vit. tlie 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 boru again physically as
well as spiritually. How happy lie 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
tions 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
beon 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 ■>!
Japanese, who through him had become interest
ed in the religions doctrines and life of the Com
munity, were preparing to emigrate to the shore
ot Lake Erie, tbeie to learn of Christ, and to sub
ordinate their daily lives to His teachings.
Aid. el Kader and Mahometan Pilgrims.
A few days before our visit, a letter had been
received Iroin Abd el-Kader. who Is now living at
Fort 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
had been requested to explain the doctrines to a
hand of Mahometan pilgrims, w hom ho accompa
aiod some distance on thnir way to Mecca —
This letter interested Mr. Oliphant -exceedingly,
even more than Ahd-el-Kader’s did- He said he
knew so well tho virulent superstition of those pil-
priins, and their bitter hatred of the Nazareues, as
they call all Christians, that he regarded the in
terest manifested by them in the doctrine as a fact
of unusual significance. Hitherto, lie said, any
Christian who should have ventured to address
them on religious topics would have been put to
death. Mr. Oliphant seems to be familiar with
the languages of Asia, and has no trouble in coin
municating by letter with Turks. Chinese, Japan
qse 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 knoijn to he idenrified.
The Toughest Case of All.
But what struck us as being one of the most
surprisipgfacts in tfio whole business, was the
resolution into Christian harmony of some of tlie
toughest theological discords. Take the five ortho
dox clergymen, for example, and a number ot
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 : hc-
was rich, too, and owned thirty slaves. Just think
wjiat n combination wgs there' It. beats even
that presented by our friend Mnrk 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
him. He now believes in the universal brother
hood >-f 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 7
And now, what is the secret soul which animates
this wide spreading body 7 What is the hidden
maguet which rests on that Uka shore domain,
whose attractive powers are felt in remotest lands,
and run from top to bottom of the social gamimit
iu both hemispheres ?.
We put these questions and many others bear
ing on the same focal point, to Mr. Harris, to Mr.
Oliphant, and to some of the ladies; and th.-y an
swered them with all frankness; and we under
stood them } and if we shall not he able to set the
truth of the matter forth, it will he our fault, and
not theirs. We are afraid it is going to be a heavy
piece of work—but not so heavy fur the reader, we
hope, as for tho writer.
The Religious Status.
We will first state, generally, that Swedenborg
furnishes the original doctrinal and philosophical
buses of the whole fabric, to which Mr. Harris, a-
he conceives, has been led by Providence to add
other and vital matters, which were unknown un
til they were revealed through him. They rever
ence the Scriptures as tha vehy Word pi God-
The fundamental religions beliei of the Community
may be summed up in the dogma, that there is one
God, and only one, and that he is the Lord Jesus
Christ.
The religion of the Community is intensely
practical, and may be staled as Faith in Christ,
and a life in accordance trilli his commandments.
And here comes iuthe question, What is a life
in accordance with Christ’s commandments 7
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 of
such divine adoption, is affiliated to the uiversal
brotherhood, and consequently begins to loose his
desire for individual, selfish prosperity, and yearns
to be conjoined, not only with his Heavenly Fa
ther, hut 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 ihe declaration that “ the dis
ciples were of one heart and one mind and, had ail
things in common.”
These doctrines have been held by myriads, and
repeated attempts have been made, but mace in
vain, to embody them in actual life. It is natural
therefore, to distrust any new attempt in the same
direction. Mr. Hairis is aware of this genera!
distrust, and of tlie reasons for it; but he claims
that he has something which places his attempt
beyond the vicisitudes of chance, and bases it
upon immutable certainty : that hitherto there has
been no palpable criterion whereby the existence
of God could he tested—no tangible test whereby
the indication of His will could be determined :
but that such criterion and test have now been
vonchedsafe, 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 ;”
and the starting point of tlie theory is, that God
created man in 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 his
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 iu a state of Godlike purity and
innocence, without, however, infringmeutof 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 wiLlr hint have had it restored, and are in the
constant enjoyment thereof. That it is by this
divine respiration, and by no other means, that a
human being can get irrefungible, tangible, satis
factory evidence that God is God, and that man
lias or can have conjunction with God.
Bh,it this New Respiration Does.
This divine respiration, (we give Mr.Harris’s
own language as nearly as possible.) retains all
that is ol’the natural respiration as it 4 base aud
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 iu prayer : but w hen 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 to 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 J
to Mr. Harris and lus fellow worshippers, it is 1
claimed that the phenomena is diametrically re
versed. Highest prayer with them, is not attend
ed with breathlessness, but witli. brcatlifulness ; - and
the nearer one approaches the Omnipotent object
of his worship, the more copious becomes the
river of that diviner atmosphere, which, pulsing
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 tlie 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 tlie
physical respiration is to natural quality ; apd
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 anu takes possession of
the frame, there is henceforth a guiding power, a
positive inspiration which selects the recipient’s J
calling, which trains im for it, which leads him to j
favorable localities, and which coordinates 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, tho manufactory,
ilie agricultural district, the pastoral region,
gathering human atoms from their degradation,
and crystallising them in resplendent unitjes.
Man whose breath is in ills nostril*, is as the
flower of the field, to-day brilliant in the summer
shine, to-morrow withered in tlie autumnal blight.
He labors, and an nnkown race enters into his
inheritance. He is the architect of an abortive
fortune, gathering possessions from tho universal
waste and anarchy of man. The fortunes of indi
viduals, offamilies, and of nations are bouses
built upon the sand ; they fall, they are swallowed
up in ruin. But in the divine respiration, all is
different. Men, families, peoples, who shall
breathe to God, will by Him labor, endure,
achieve, obtain prosperity, diffuse the riches of
art, letters, religion aud civilization ; 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.
The Community's I’icics of fore av,d 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 he in this world. There all the
the senses are completed and included in the
sense of chastity, and so it must he iu 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 cqrporeal element of passion is excluded
Irom tho nuptial senses, and so it must l>e in ibis
v\ orld. There (he utterly pure alone are permitted
to enter into the divine s r ate involved in mtp'ial
union, and 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 sense
is as evident as hearing is to the ear, or sight to
vision. It is distributed through tlie enthe frame,
do exqusitely does it pervade the hands, that the
slightest touch declares who are ch»sto and who
•ire unchaste. And this sixth sense is the sense of
chastity. It comes from God, who is Infinite
Chastity.
Within tliis sense of chastity, linptial love has
its dwelling place, do utterly hostile is it by ua
ture to what th-world understands by desir • and
passion, that tlie wafungs 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 tho oniversa
sensations, and gives instant i\ a niug of the ap
proach of impurity even in thought,
Iu true nuptial love, which is born of love to
God, the nuptial pair,*from tlie inmost oneness of
the Divine Being, are embosomed each in each, as
loveliness in love iness, innocence in innocence,
blessedness in blessedness. Iu possessing each
other they possess the Lord, who prepares the two
to become one heart", one mind, one soul, one love,
one wisdom, one felicity. “I shrink,” si.U Mr
Harris, “ from repealing 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. In nothing is man’s depravity so evident
as in the coarseness of his thought concerning
sexual love. Tills vein of his ordinary sensation is
obviously a jet of tho iufernal fire; yet this sub
ect can not lie passed over, for oat of it come al
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 ot chastity” to
such a degree that they instantly detect the pres-
mce of an impure person. With them, marriage
is tlie holy of holies on earth, and family relations
ire held to he absolutely sacred and inviolate.
Who Wan t and H ho Will Attain the Nctc Respi
ration.
Mr. Harris says there are five classes who will
be moved to seek tiie spiritual or open respiration.
First, men aud women of a diseased religious
imagination, who would seek in it at once a spirit
uai soothing and exhilaration, who would make
the Lord’s breast a dram shop, and resort to it for
purposes of spiritual intoxication.
Secondly,individuals who live upon the sympa
thy which"hey extract from others ; evaders of re
sponsibilities, shufflers ar.d shirkers of duty, who
would make the Lord’s breath a spnngo, aud live
upon it in indolent absorption.
Thirdly, those who without having been faith
ful over a few things, are asking to he made lords
over many things.
Fourthly, those who wiUseek it under a mista
ken sense of their advanced conditions in the re
generate life—ttncouscious Fharisees of doctrine,
who will desire to possess it as a visible crown and
emblem of righteousness.
Fifthly, those who will crave it with the poor
publican, crying “ God he merciful tome a sinner.”
Aaid such will get it, and thrive upon it, aud he
come tit temples for the indwelling of the Holy
Ghost.
Those to whom Mr. Harris says this respiration
will readily come are such, in the churches, as
mistrust and at heart reject tlie doctrine that there
is any malignity iu the Divine Nature; whose
hearts in whatever creed they are, have outgrown
theimficology ; who believe more than they know
and love more than they can express; who without
ability to evolve a divine faith, possesses that im
dense force of a consecrated affection.
Questions Asked and Answered.
Sudi, in substance, are the facts of this Com
munity, and the theories of its members. That
they believe in 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 and 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. Oue*ees at a glance that Mr.
Oliphant is a thoroughbred, ami the incarnation
of courage and of truth, lie is certainly iu 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 \> hen helping some less gifted
worker through his labors. Ho has a tine 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 ail his understanding and appreciation of
eternal matters, lie is as blithe aud jocund as a
boy. When such a man, who, as our lamented
friend, Joseph L. White would have said, “exhib
its the romance of religion aud the poetry of
righteousness,” tells you that lie knows there is
such a thing as this "open respiration,” that lie
has felt it. that he feels it constantly, that he lives
by it, what are you going to do about it 7
We leave every one to decide the matter for
himself. For our'pmrt, 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 tiling shall ever be.
How the Respiration Operates.
The members of the Community strive to be
led by the Spirit of the Lord in ail tilings, and
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, and they feel, uninis
takably, what is God’s will and what is not. His
will. If one of their number is unhappy, they all
feel tlie 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 tlie Community seem
to experience the regenerating effects of this new
respiration. They are always glad to get back
home wpen 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 borne studies and amuse
ments.
No Sympathy icith Spirit Rappings.
It may surprise the reader to hear that what is
called "Spiritualism” finds no favor in this com
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 lie tim mail w hose thought would hold
An hour’s communion with ihe dead!"’—
were quoted as expressing the thought and feel-
in<rs of such of the members as admit that com
munication with the departed could be tolerated
under any circumstances whatever.
Absolute Spiritual Democracy.
A cardinal principle of government, as to their
own affairs in tho Community, is unity of cerncic-
tioii- Tim Council of Direction consists.of nine
teen members ; and if any one ot them fails to
perceive the propriety of a course or plan agreed
upon by tlie 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 lire entire Council be
comes “of oue heart aud one mind” as to the
matter proposed.
No proselyting—Hay the Asiatic* Like It.
They do not hunger for proselytes, nor seek
raises the fruits of the earth by his own labor, and
imparts thereof to his neighbors, lie in a sense
gives them of himseif. Then the bread Is blessed
and broken, and the conjoining principle of spir
itual brotherhood is revealed.”
“Are you happy here 7” we abruptly asked.—
“Are you content 7 Is your highest and inmost
nature satisfied with this life?”
“Yes,” he answered. “1 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
aud the mortification of rejected applications, if
we state that there is no chance in this lake-shore
Community for any of those persons whom Mr.
Greeley so happily characterized in his article to
the New York Ltdgcr on "Efforts at 8ocial Re
form,” and which is reproduced in his Autobiogra
phy, as “rhe conceited, the crotehetty. Hie selfish,
the headstrong, the pugnacious, the unappreciat
ed, the played-out, the idle, the good-for-nothing
generally; who, finding themselves utterly out of
placo and at a discount in th? world as it is. rashly
conclude that they are exactly fitted for iho world
as it ought to be.”
Hard Work and Small Pay. 11 ”
A man probably hasto do more downriglitihdnest
work tor a dime, on the domain of this Com mnnity,
it he be a member thereof, t han iu any other spot on
earth As yet, tlie rewards are wholly moral and
spiritual, while tlie work is pre*eminetrtlv bodily
aud material. Besides, tlie culture, ruffe'-menf
and purity of tlie social atmosphere are such as
would be apt speedily to impede even the natural
respiration of any vulgar minded dr base-hearted
experimenter in social and spiritual problems.
General Summary of the Situation.
The fact is. the members of the Community are
for the most part well off as to the riches of" this
world. They are people who have been successful
iu life, who have shown themselves competent to
contend with the ungodly for the prizes of civili
zation. Mr. Harris, as we have already stated,
was a prosperous hanker, and was able to buy 800
acres of the domain with his own money. There
is no nonsense about him, so far as the things of
this world are concerned. The same may he said
of Mr. and of Lady Oliphant. And so far as we
could judge, the Community is composed of hard-
headed, sound-hearted nu-n and women. Some
of them did not bring much worldly property with
them into the Community, but every oue is sup
posed to have had enough.
The particulars of their financial arrangements
were not communicated to ns. Whenever that
subject was approached, we were given to under
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 spiritual and religious standard. They have
got money enough. The spiritual is the dominant
thing with them. All that a man wants even a
body tor is that his soul may have a local Imbibition
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, and there-,
tore means must be sought for that end; but.
are to be everlastingly sought under the aceepted
consciousness ot 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 aud 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 he 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 will 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 ami
washing, are carried on much as in the outside
world. They live in many mansions, and 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 ot the Community as
possible. They look sharply into things, and avail
themselves of tlie Lest intelligence. They have
had a German Laker, of great reputation, up there
to discuss bakeries with them, and they think
good bread will come of it.
They have no peculiar costume or customs.—
rhey eat, drink, dress, converse, and worship God
J just like cultivated Christians elsewhere. They
have no regular preaching at present, nor literary
entertainments, but all these are to come in due
season. They intend, as their numbers increase,
and as the organization solidities, to inaugurate •
w hatever institutions may be necessary to promote
their intellectual and spiritual welfare, and also to
establish such industries and manufactures on ihe
domain as sound, economical discretion, vivified
and guided by the new respiration, shall dictate.
It is thus seen that as a hitman organization the
central wheel of this Community turns on the
spiritual or religious pivot, and that the power
which turns it is the stream of divine respiration.
When a person is sound on that point, he is safe ;
he.is then certain to act from light motives, and
to do the right thing. He is more and mure
drawn toward God and his fellows, loses sight of
self, and becomes swallowed Gp in tlie Divino
Brotherhood. Tlie new respiration is both motor
and regulator; it is both master and servant; it
is, m short, finited Omniscience, and cau he trust
ed in all the issns and affairs of life with absolute
confidence.
By means of this new respiration they think
that, ip the lapse of time, mankind will become
regenerate, and society he reconstructed, and
physical disease banished ironi tiie earth, aud a
miilenial reign inaugurated under the domination
of Divine Order. They especially expect great
things in the East, and that the Doctrine of the
public recognition. They know that the spirit is i Lord, as set forth by Swedenborg and Mr. Harris,
tlie great matte-r; and that an enterprise, as wqll — 1 ~' : " f 1 l ” *"*j— ” : 1 — A
as a human being, or a tree, must grow from the
internal, vital principle, and not from external ag-
glomraeratioiis. Whosoever, therefore, applies
for admission to their circle is subjected to crucial
spiritual tests and a revealing probation. Uncon
ditional surrender to God’s wii|, absolute chastity
not only in act hut i>i spirit, complt-ie self-abnega
tion, a lull acceptance m‘Finis; as the opiy and
true God, are fundamental conditions even to a
pro-bationship. It is this last point—the oneness
and personality ot God in Christ—which, as Mr.
Oliphant told Xjs, so readily enlists the interest ot
the Japanese and the Mahometans. He says the
Asiatics consider the doctrine of a trinity of Gods
as idolatrous, and that ihej cannot understand it,
and arc indisposed to tolerate it in the least de
gree.
A Pointed Dialogue with Mr Oliphant.
As we were about to take leave oi the Commu
nity, we said to Mr. Oliphant, " Your ease interests
us exceedingly- Will you peunit ns to ask if you
do not sometimes long for tiie flesh-pots of Par
liament aud the allurcmeiits.of aristocratic life ?”
“Not in the least,” he replied- I was saying
only the other day, that it seemed to me as though
1 had died as to my old state and risen to an en
tirely new and different life. 1 take no interest
in Parliamentary discussions or European affairs.
1 received a package of papers from London a few
days ao-o, but have not had the heart to look at
them.”
•‘Do you consider such a state of mind a desira
ble one ?” we asked- “Is it not the best for us to
take an interest in the affairs of 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; “hut my
present work is an internal aud spiritual one. I
have all that I can do to combat and eradicate the
evils of my nature- VViien I shall have accom
plished that work, and become so spiritually pure
that I cau touch pitch and dot be defiled, I may
return to public life. I should then he in a con
dition really to benefit mankind, and to do God’.-
service in tiie prosecution of Win Idly affairs.”
^Another thing we wish to ask,” we sa : d.—
•'Why is it that j ou al! seem to think that in order
o become regenerate you mu.-t take to digging in
the ground—to agricultural pursuits?”
“I do not know that such a course is necessary
to such an end.” replied Mr. Oliphant; “but I do
kniw that it is helpful thereto. It seems to he
the natural way for a man to moasure himself wilh
his 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. Althungh the hearts of the dis
ciples burned within them as the Saviour walked
and talked by tlieir side, they did not recognize
him until ‘He blessed the bread and brake it.’—
Then, recognition enute. So, too, when a man
and reinforced by the new respiration, wi.l by and
by sweep over Asia, where the people are already
beginning to be tossed ou the waves of spiritual
unrest, and are longing for a higher religious de-
yolopmcut than they have yet known.
Conclusion and Farewell.
In conclusion, a sense of justice impels ns to
say, that while we cannot yield belief to tlie doc
trine which distinguishes this Community from
all others of which we have any knowledge, we
respect the efforts which the accomplished ladies
and gentlemen whom we saw there are making to
live absolutely religions lives, and to realize the
highest spiritual ideal to which their conceptions
have led them.
Dciath of a famous Landlord
and Well known Georgian.—The
Montgomery Advertiser of the Isi inst.
Contains the following nolice of the
death ol a gentleman 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 yesler-*
day. Mr. Lanier was for many years
a resident of Macon, Georgia, and kept
there tiie well known “Lanier House/*
Iu ISoO he moved to New York, and
took charge of the “La Farge House,”
which became well known aud popu
lar. It burned down just as he was
beginning to make for it a national rep
utation. In 1853 he took charge of thy
“Montgomery Hali” and afterwards ol
tiie “Exchange Hold.” About die
beginning of the war fie retired from
active business, and since the war has
been living at Robit son Springs. He
has been in bad health for some time
and died yesterday at the “Exchange
Hotel” with many of his family and
friends around him. He was a good
man, full of charity, and will be sincere
ly regretted by all who ever knew him.
For over forty years he was a consis
tent member of the M. E. Church,