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Haim** firm nrtif.T : ^^£. •"'— r i* i l |ggj|--| -■^atarnmddiiBSam^mujmr-- U*-; ; ^-5t- rfr iirfiaiiW^ttWir Vol. LI. MILLEDGEVILLE, GEORGIA, TUESDAY, MARCH 8, 1870. No. 10. 3 00 2 U0 5 00 :s 5o 5 00 3 00 5 00 1 50 2 50 5 00 5 00 1 00 3 00 ’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,