Elisabeth (Masters) Goslin (1717 - 1802)

Born 1717 in St. Mary's County, Maryland

Died 1802 in Hope, Forsyth, North Carolina, United States

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Categories: First Families of Maryland | Hope Moravian Old God's Acre, Clemmons, North Carolina.

Biography

Elizabeth Masters (b. 1717, d. 1802) was the daughter of William W. Masters and Mary Veatch Masters. Mary was born about 1697 at Veitch’s Cove; daughter of Nathan Gakerlin Veatch, born at Veitch's Cove, Calvert, Maryland. Great-granddaughter of James Veatch, sheriff of St. Mary's County, Maryland.

"She was brought up in the English Church." ^[1]

The road to Washington.

Discovery, Frederick Co., MD

"In 1735 she was married to a certain Hesekiel Goslin with whom she enjoyed a happy married life..." found in the Memorial of Widow Elisabeth Goslin, on file, Moravian Achieves, 457 Church Street, Winston-Salem NC

Ezekiel Goslin is first found in Prince George's County, Maryland in 1736 when he bought 127-acre part of Discovery for 5 shillings from William and Mary Masters. At that time, he was already married to Elisabeth, daughter of William W. Masters and Mary Veitch Masters. Between 1744 and and 1761 Ezekiel either bought or leased several properties in the Frederick Co., MD area. ^[2]

In 1652 Ninian Beale, of Largo, Fifeshire, Scotland began patenting a large amount of land in what is now Prince Georges' Co, Md., and offered a settlement area to those Scots wishing to leave Scotland at this time of trial. The Masters, Veatches, Gattons, etc. eventually also moved to this area, called "Scots Hundred" and here we find the majority of the records.^[3]

Prince Georges' was developed in 1696 from sections of Charles and Calvert Counties. Later Frederick Co. in 1748 was taken from the Northwest section of Prince Georges' Co. only to then be divided in 1776 into Frederick and Montgomery Counties. In 1790 when the United States capital was established on neutral ground a portion of Southeast Montgomery Co. and Western Prince Georges' Co. was given by Maryland to form the District of Columbia.

In 1744 William purchased, along with John Veitch, 132 acres of Progress. John chose 80 acres and William 52 acres. (PG Co. Liber BB, fol. 112). William immediately leased these 52 acres to Ezekiel Goslin for rent and the construction of buildings. (PG Liber BB, fol. 237) Ezekiel was a “joiner”.(carpenter) ^[4]

Discover Plantation was 383 acres on the north side of a fresh run called Oxon, which he purchased from Charles Beale in 1720. (PG Co. Deed LIb 1., fol 87). In 1729 he sold 100 acres to John Veatch, for 25 pounds (PG Co. Deed Lib. for. 540) and again in 1736 he sold 127 acres to his son-in-law, Ezekiel Goslin, for 5 shellings (PG Co. Deed Lib. T, fol. 525). His son, William Jr., received 52 acres in 1755. (PG Co. Deed Lib. NN, fol. 342).^[5]

Discovery is now part of Lincoln Memorial Cemetery and Cedar Hills, Suitland Maryland

Thorough Fair, Dickerson, MD

William registered 100 acres to Thorough Fair, adjacent to the Potomac a little north of the Little Monocacy River in 1734 (near what is now Dickerson, MD) which he purchased from Eleanor Addison. (PG Co. Patent Books EL#1, fol. 408; Cert. #100, AM#1, for 376). This he immediately sold for 5 shillings, to his son, Robert (PG Co. Lib. T, fol. 526).^[6]

William Masters sold land to his family members for a pittance at the time of their marriages and liquidated all his property before his death.

William, Sr. did not leave a will but in 1760 made a deed of gift to his three surviving children, Robert, Elisabeth Goslin and William, Jr. (PG Co. Liber RR, fol. 60) with small sums to Robert and Elizabeth. He left William, Jr. the home plantation lands at the death of William, Sr. His son, Robert, pre-deceased him in 1770 (Frederick Co. Inventory Bk CIV, fol. 175). Both William Sr. and Jr. signed as kin on the inventory for Robert Masters, father of Hilleary and Notley. Fred. Co. Lib. 104, fol. 175)

In his will, dated April 1765, Ezekiel Goslin directed that all of his lands be sold at public venue and authorized Elisabeth to pay all his debts. In 1772 Elisabeth filed an account of the estate and the value was at 186.16.4 pounds.

Included in the disbursements were Ann Smith, Agnes Wilcoxen, Alexander Perry, Daniel Smith, Rebecca Smith, Mary Masters and Ninian Beall. Ezekiel died, leaving instructions that all of his lands be sold. So in 1770 William W., as executor, sold the 52 acres to his daughter, Elisabeth Goslin: to Elisabeth Goslin, spinstress of Frederick Co., for 30 lbs currant money: Progress, equalling 52 acres (Fred.Co.Lib.149)

After Ezekiel's death in 1765, Elizabeth remained at Progress, on the banks of the Potomac, in Maryland for a while.

"Since the Brethren began to hold preaching services in Maryland, she attended, and the lord blessed the preaching of the gospel. Soon she found trust in her heart, and she remembered with much thankfulness the departed Br. Krogstrup." it is written in her Memorial^[7]

Br. Otto Krogstrup, 1714-1785, probably converted Elisabeth Goslin and Daniel Smith while he was at "Litiz in the Manakesy in Maryland now called Graceham."^[8]

Son in law, Daniel Smith and the Widow Goslin had become acquainted with the Brethren well before the arrival of Br. Joseph Powell in 1766, likely having heard a missionary preach in the area. Br. Powell described Daniel as a "loving friend". Daniel convinced Powell to come and preach in his neighborhood shortly after his arrival.^[9]

In late August of 1766 a large crowd was in town for court and someone sent word to Rev. Powell that these visitors wanted to hear him preach. The Moravian pastor arrived at the home of Elisabeth's nephew, Notley Masters, Thoroughfare. along the Potomac. This was about twelve miles from Caroll's Manor. A few miles south of Frederick, Maryland, the Moravians had established a preaching place in 1760, popularly known as Carroll's Manor. The crowd was so large that Rev. Powell had to move the meeting outdoors. Notley set up a table under a large shade tree in the field "in which they set close together on the grass entirely filling the shade." From the rustic pulpit Rev. Powell preached from 2 Kings 5-13 on God's judgment of Ahaziah. Rev. Powell recorded this in his diary on August 20th 1766.^[10]

Powell also noted that Daniel had expressed a desire to move with his family to Carol's Manor in order to be near the church. Powell helped Daniel and his family raise their new house in 1767. .^[11]

The Widow Goslin expressed equal determination to join the Brethren at Carroll's Manor. In November 1770 she and her children relocated there. She told Powell she wanted to "leave the dark neighborhood wherein she lives and move here among us, purely to be nearer the sound of the Gospel" Br. Powell recorded this in Joseph Powell's Diary of Carroll's Manor, July 10th, 1768 - Nov. 15th 1770.^[12]

"She moved to Carols Manor, where Br. and Sr. Powell lived, in order to keep on attending services without interruption."^[13]

This mission lasted only about ten years, when the minister, Br. Powell, was forced by ill health to return to Bethlehem, Pennsylvania.

Elisabeth's daughter Catherine and her husband Daniel Smith discussed their plans with Br. Powell about establishing an English speaking colony in Wachovia and they asked him recommend them to the Unity leadership in North Carolina.^[14]

Ezekiel and Elizabeth Goslin had ten children.

It is written on Elizabeth's tombstone, and recorded in the Memorial for Widow Goslin, that she was the mother of 10 but we can only account for five.

1. Tryphenia Goslin b: Frederick Co., MD
2. Catherine Goslin who married Daniel Smith m: Bef 1764 in Frederick Co., MD
3. John Goslin b: Frederick Co., MD d: in Jones Co., NC who married Judith Davis . It is believed they were1780 Old Hope Moravian Church near Clemmons NC
4. Elizabeth Goslin b: 1749 Frederick Co., MD d: Dec 02, 1790 in Forsythe Co., NC ..
5. Ezekial Goslin, Jr.' b: 1756 Frederick Co., MD d: Mar 06, 1774 in Forsythe Co., NC^[15]

She and her children moved in 1772 with other members of her extended family to the Wachovia Tract

Abstracts of Land Records are in the Hall of Records, Annapolis MD. Guide to Government Records Maryland State Archives

Farmer working in his field near the Moravian settlement of Salem.

Move to Wachovia

In 1750 that John Douthit and his family settled a short distance to the west of Muddy Creek, in what was then Rowan County, but is now Clemmonsville Township of Forsyth County. Douthit was born in Ireland, came to America about 1724, and settled on the Manokasy, about fifteen miles north of Frederick, Maryland. There he married Mary Scott, a native of Pennsylvania; and from thence they came to North Carolina. ^[16]

They were followed the next year by Christopher Elrod (or Ellroth), who settled in the same neighborhood. Both of these families had doubtless attended the services held by Moravian ministers at Manokasy during the preceding five years, so it was natural that friendship with the Moravians was resumed in 1753 when the village of Bethabara was begun on the Wachovia Tract. ^[17]

Elisabeth Masters Goslin, along with other members of her family, were members of the first party of Carroll's Manor Moravians to migrate to Wachovia. Notley Masters and his first wife, Margaret (Duckett) Masters, removed to what is now Clemmons, Rowan County, North Carolina with his younger brother Hileary Masters (with their Aunt Elizabeth?). ^[18]

Wachovia-Tract

In 1772 she came to Wachovia NC with her son-in-law Daniel Smith and others, along with a letter of introduction from the Rev Joseph Powell of Carroll's Manor, MD. It reads, in part, "her husband was a real happy, blessed man, who before my time lived on the Pattomock but on our coming here this Widdow moved near us on Account of the Gospel."

With this party was Daniel's sister and her husband Henry Slator/Slater.

In a further letter of recommendation, the Rev. Joseph Powell says the party from "Carols Manor" will total nineteen, and stated that three of the men were skilled in raising tobacco, and that Smith, who was an expert fisherman, hoped for good fishing in the Yadkin River and Muddy Creek.

Entries from a Wachovian journal show the party arrived, totaling twenty-two on December 11, 1772, about five weeks after the sale of Thorough Fair, traveling by wagons. A December 28, 1772 entry in the journal would be the last documentation for several years for Notley Masters. The entry notes that "Daniel Schmidt, his wife, four children, and two unmarried women, Johnson and Owen, and Nodly Masters with his family, left here today to settle on the 400 acres they have bought jointly, on this side of Douthit's, near Wachovia. The other men who were able to work went with them, and they will quickly build several cabins."^[19]; "this side of Douthit" (meaning northeast). John Douthit lived in the southwestern most corner of present Forsyth County at or near what is now known as Idol's Ford. (Idol's Dam) located southeast of the present town of Clemmons, North Carolina, near the Davidson County line, which is on Muddy Creek.^[20]

Other early settlers in that neighborhood were James Abraham Wilson, Even Ellis, William Johnson, Robert Elrod, Adam Sells, Henry Hughes, Didwell, Jacob and Martin Hauser and Friedrich Fiscus, and to these were added the Padgets, Peddicoarts, and others, who followed the first comers from Carroll's Manor. ^[21]

"...She moved to North Carolina , where she settled along Muddy Creek, and from there to Br. and Sr. Slator's in Hope. Until the congregation in Hope was formed, she was a member of the Society in Friedberg. In 1781, on August 26, she was received into the congregation at hope and 6 July 1782 she partook of the holy communion."^[22]

Her son, Ezekiel, is buried at God's Acre, Friedberg.

The first English congregation in Wachovia was HOPE, in the south-western corner of the tract. [Present day Clemmons area]. Several settlers in that quarter had enjoyed the protection of the "Dutch Fort" during the Indian War, and had, afterward, joined the congregation at Friedberg, but that was purely German, and they desired an English-speaking church of their own. Meetings had been held for them as early as 1758; and in 1775, several English families from Carroll's Manor, Maryland, and elsewhere, having located in that section of Wachovia," a church was begun, which was consecrated March 28, 1780, and Rev. John Christian Fritz was placed in charge of the little company which was, on the 28th of August, fully constituted a congregation of the Brethren's Church. The burial ground was laid out during that same year.^[23][24][25]

On September 24th 1780 William Pettycord and Elizabeth Elrod were the first children baptized at Hope.^[26]

The Hope settlement, a part of the early Moravian Church settlement in Wachovia, was under the jurisdiction of the Church at Salem (now Winston-Salem), North Carolina. This area was originally in Rowan County, but as new counties were created and county lines changed, this area has been in four different counties. It was in Rowan until 1770, after that date it was in Surrey County. It was in Stokes County, when Stokes was formed from Surrey in 1790, and in Forsyth County when that county was formed from Stokes in 1849.

Interactive Map of North Carolina County Formation History

American Revolution

This conflict may have proven fatal for Elisabeth's family unit. Nephew's Hileary and Notley Master's joined the colonist in fighting the British and her son John disappears from the scene not be heard of again until Elisabeth writes her will in1802. From this time on Elisabeth and her daughter Elisabeth are found in the home of Henry Slater/Slator. (Daniel's brother in law) Elisabeth was forced to rely on her extensive spiritual family.

"The Brethren refrained, for conscience sake, from taking any active part in the struggle for Independence. But, at the same time, they were perfectly willing to bear their part of the burden imposed by the troubles of the war on the land of their adoption.” ^[27]

The Moravians and the Revolution

This narrative is from the official diary of the Salem, North Carolina, congregation of Moravians in February 1781.

By the fall of 1780, Patriots and Tories were fighting each other throughout the backcountry, and both sides took the policy that “if you’re not with us, you’re against us.” That left groups like the Moravians, who were mostly pacifists, in a difficult position.

The Moravians supported the Patriots in the war. Like the Quakers, they would not swear an oath, including the oath of loyalty to the new state government, and most Moravians would not take up arms, though some younger members of the congregation did join the Patriot militia. The state Assembly recognized their loyalty, allowing them to affirm their loyalty without swearing an oath and exempting them from military service if they paid a triple tax. ^[28]

Still, many backcountry Patriots and Continental Army soldiers didn’t trust the Moravians. They spoke a different language (German); they practiced a strange religion; and — worst of all — they refused to fight for either side. The story told here, from February 7, 1781, was typical of their experience in late 1780 and early 1781. As Adelaide Fries, the Moravian historian who edited their church records, wrote:

For the Moravians this [1781] was a peculiarly difficult year, since their towns were so near the center of activities that they were constantly overrun by troops, and exorbitant [outrageous] demands were made upon them for supplies of various kinds. In spite of their willingness to serve the American cause in every possible way they had to endure false accusations of Torism, and suffered much from the excesses of wandering bands of militia, out mainly for pillage [robbery or looting] under the guise of patriotism. Their honest loyalty, their compliance with [acceptance of] all reasonable and many unreasonable demands, their kindness to the sick and wounded soldiers left in their care, gradually turned sentiment in their favor; and when the meeting of the Assembly in Salem in November gave opportunity for personal investigation by the leading men of the state, the Moravians were frankly accorded the commendation they had so richly earned. ^[29]

The Moravian church books and catalogues show there were at least thirty-nine older and younger men in the Hope group who were sixteen years of age and over during the Revolution, and of these at least seventeen furnished supplies, or did some individual service for the American cause outside of membership in the militia companies.(source?)

Old Hope Community

On December 25th 1779 Rev. Frederic William Marshall went with Br. Fritz to the English School-House. After preaching there was a conference with the house-fathers and mothers. They were asked who and how many would undertake the expenses of the School-House and the support of the Brother and his wife? The families present, fourteen in number, pledged their co-operation. John Padget and Dan Smith were elected stewards, or treasurers, of the group supporting the School-House, thereafter known as the Society.^[30]

The building was completed in 1779, Br. and Sr. Fritz moved there on March 13, 1780, and "were received with much love by their church-children." On the 28th of the same month the meeting-hall was consecrated, Rev. and Mrs. Frederic William Marshall, Bishop and Mrs. Graff, and Br. Praetzel, came from Salem for the day. The Text was most appropriate: Except the Lord build the house they labor in vain that build it. During the lovefeast, five unmarried men and nine unmarried women, one married negro and two married negresses were received into the Society. It was officially announced that the congregation would thereafter bear the name of Hope.^[31]

Br. Fritz ended his pastorate in 1788, returned to Salem and three years later went as a missionary to the West Indies. John Jacob Welfare and his bride moved to Hope on Aug. 26, 1788, but ministers from Salem helped until Welfare was ordained on Oct. 26 of that year. Welfare was followed by Samuel Gottlieb Kramsch. ^[32]

Reverend Samuel Gottlieb Kramsch, botanist, the son of Lutheran pastor Gottlob and Ursula Regina Kahl Kramsch. Rev. Samuel Gottlieb Kramsch was a teacher in a Moravian boys’ school in Pennsylvania, where he stirred an interest in botany among his students and came to Salem in 1788. He corresponded with other botanists, including Humphry Marshall (Darlington 1967). and botanized with those who visited Salem, including the plant hunter John Lyon (Ewan and Ewan 1963). Biographical accounts of him are those of Lehman (1902), Barnhart (1935) and Powell (1988). Reverend Kramsch was the pastor of Hope Moravian Church in Salem, his first term was 1792-1802.^[33]

Reverend Kramsch and his wife were witnesses to Elisabeth's will

An example of typical dress

The image to the right is not Elizabeth Masters Goslin. She would have had white ribbons. This image is Mrs. Peter (Elizabeth) Boehler by Johann Valentin Haidt (1700-1780) Moravian Archives, Bethlehem, Pennsylvania

While the men dressed as all 18th century males, the Moravian ladies would have stood out in a crowd because of their unique dress.

Work dresses were solid blue or brown, and a cap that covered all signs of hair was worn indoors and out.

The ribbons that tied the cap and laced the jacket of the dress were colored according to the status of the woman. Little girls wore bright red, single women wore pink, married women blue, and widows wore white.

Elizabeth was one of the matriarchs of the Hope Community. It is the custom of the Brethren to write a history of members when they pass. Her Memorial is in the Moravian Archives in Winston Salem.

Her Memorial states in part "...We can testify that she was in true relation with the Savior and that she put her hope in him through the many difficult circumstance of the forty years she was a widow

The meetings of the church, which are found a comfort to her, she never missed except through necessity.

She was of a melancholy disposition, which many times disturbed her peace of mind, especially two years ago when she was troubled by outer circumstances so that it was feared that she would be seriously effected, but this cleared up more and more and peace and peace of mind came again to her and she found again the blessed enjoyment of the Lord."."^[34]

The "outer circumstances" that effected Elisabeth's "peace of mind" was due to an injury that left her bedridden for several months. This note is found attached to her memorial:

Widow Elisabeth Goslin

Although in her earlier years she often had to undergo sickness, in her old age she was somewhat free therefrom. Four years ago she had a dangerous fall which caused to remain in bed for four months. The cause of her peaceful departure was a stroke which she experienced several days before her death. She departed this life 29 March at the age of 85 years and 5 days

Elizabeth Masters Goslin died March 1802, and is buried in Hope, N.C., in the Old Hope Cemetery in the company of her spiritual family.

Her handwritten will is in Stokes County NC. Clerk of Court office

Elizabeth Masters Goslin's Will

Footnotes

1. ↑ Memorial of Widow Elisabeth Goslin, on file, Moravian Achieves, 457 Church Street, Winston-Salem NC
2. ↑ Maryland Beginnings Researched and Compiled by Carol Collins & Mary Glenn
3. ↑ Maryland Beginnings Researched and Compiled by Carol Collins & Mary Glenn
4. ↑ Maryland Beginnings Researched and Compiled by Carol Collins & Mary Glenn
5. ↑ Maryland Beginnings Researched and Compiled by Carol Collins & Mary Glenn
6. ↑ Maryland Beginnings Researched and Compiled by Carol Collins & Mary Glenn
7. ↑ Memorial of Widow Elisabeth Goslin, on file, Moravian Achieves, 457 Church Street, Winston-Salem NC
8. ↑ http://bdhp.moravian.edu/personal_papers/memoirs/krogstrup/krogstrup.html
9. ↑ Hope's Promise Religion and Acculturation in the Southern Backcountry by Rohrer, S. Scott University Alabama Press,2005; page 11
10. ↑ Hope's Promise Religion and Acculturation in the Southern Backcountry by Rohrer, S. Scott University Alabama Press,2005; page 8
11. ↑ Hope's Promise Religion and Acculturation in the Southern Backcountry by Rohrer, S. Scott University Alabama Press,2005; page 11
12. ↑ Hope's Promise Religion and Acculturation in the Southern Backcountry by Rohrer, S. Scott University Alabama Press,2005; page 11
13. ↑ Memorial of Widow Elisabeth Goslin, on file, Moravian Achieves, 457 Church Street, Winston-Salem NC
14. ↑ Hope's Promise Religion and Acculturation in the Southern Backcountry by Rohrer, S. Scott University Alabama Press,2005; page 21
15. ↑ http://www.fmoran.com/goslin.html
16. ↑ A History of Hope Congregation, in North Carolina, by Adelaide L. Fries 1930 Indiana Magazine of History, Volume 26, Issue 4, pp 279-287
17. ↑ A History of Hope Congregation, in North Carolina, by Adelaide L. Fries 1930 Indiana Magazine of History, Volume 26, Issue 4, pp 279-287
18. ↑ Records of the Moravians in North Carolina by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922
19. ↑ Records of the Moravians in North Carolina by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922
20. ↑ Records of the Moravians in North Carolina by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922
21. ↑ http://scholarworks.iu.edu/journals/index.php/imh/article/view/6566/6853
22. ↑ Memorial of Widow Elisabeth Goslin, on file, Moravian Achieves, 457 Church Street, Winston-Salem NC
23. ↑ http://www.forsythnchistory.com/oldhope.html
24. ↑ Records of the Moravians in North Carolina by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922
25. ↑ History of Wachovia in North Carolina; the Unitas fratrum or Moravian church in North Carolina during a century and a half, 1752-1902 Published 1902 by Doubleday, Page & company in New York, page 80
26. ↑ History of Wachovia in North Carolina; the Unitas fratrum or Moravian church in North Carolina during a century and a half, 1752-1902 Published 1902 by Doubleday, Page & company in New York, page 80
27. ↑ The Moravians in North Carolina : an authentic history (1857)
28. ↑ Moravians in N. C., III, by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922 page1042
29. ↑ (4:1656) Records of the Moravians in North Carolina by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922
30. ↑ Moravians in N. C., III, by Adelaide L Fries; Raleigh : Edwards & Broughton Print. Co., 1922 page1321
31. ↑ Salem Diary. March 28, 1780
32. ↑ Aellesten Conferenz, June 25, July 24, 30, Aug. 27, 1788
33. ↑ Rev. Samuel Gottlieb Kramsch Dictionary of North Carolina Biography, 6 volumes, edited by William S. Powell. Copyright ©1979-1996 by the University of North Carolina Press.
34. ↑ Memorial of Widow Elisabeth Goslin, on file, Moravian Achieves, 457 Church Street, Winston-Salem NC

Acknowledgments

Jack Masters author, Masters Family History 1691 - 1989, published 1989. A member of Bledsoe Lick Historical Association and Sumner County Historical Society he is currently serving on the Board of Directors for both groups.

Jack has been active in Civil War History for many years and has written and published three family Genealogy books, a summary of which may be viewed at www.jackmasters.net. He has used his hobby of metal detecting to draw conclusions dealing with historical sites to further contribute to the knowledge of history. Jack designed this site, Founding of the Cumberland Settlements The First Atlas 1779 - 1804 and serves as the Webmaster.

Maryland Beginnings Researched and Compiled by Carol Collins & Mary Glenn

Adelaide Lisetta Fries (12 November 1871–29 November 1949) was the foremost scholar of the history and genealogy of the Moravians in the southern United States. She made important contributions to the field as archivist, translator, author and editor.

Fries was born in Salem (now Winston-Salem), North Carolina, the elder of two daughters (Mary Elenor Fries Blair(1873-1966)) of John William Fries (1846–1927) and Agnes Sophia (de Schweinitz) Fries (1849–1915). She never married, and lived with her parents in Winston-Salem until their deaths.

Thanks to Allan Thomas for starting this profile. Click the Changes tab for the details of contributions by Allan and others.

Resources

Forsyth a county on the march by Adelaide L. Fries [and others] Sketches by Joe King. Published 1949 by Univ. of North Carolina Press in Chapel Hill .

"Strangely enough, almost all the contracts and certificates issued by the Society are preserved in the Herrnhut Archives, and after the lapse of more than a century it is possible to compile a complete list of the original shareholders, to note their places of residence, and the order in which they subscribed..."^[35]

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