other places."

They admit, I believe, that the "Inspiration" died out from time to
time, but was revived as the congregations became more godly. In 1749,
in 1772, and in 1776 there were especial demonstrations. Finally, in the
year 1816, Michael Krausert, a tailor of Strasburg, became what they
call an "instrument" (_werkzeug_), and to him were added several
others:

Philip Moschel, a stocking-weaver, and a German; Christian Metz, a
carpenter; and finally, in 1818, Barbara Heynemann, a "poor and
illiterate servant-maid," an Alsatian ("_eine arme ganz ungdehrte
Dienstmagd_").

Metz, who was for many years, and until his death in 1867, the spiritual
head of the society, wrote an account of the society from the time he
became an "instrument" until the removal to Iowa. From this, and from a
volume of Barbara Heynemann's inspired utterances, I gather that the
congregations did not hesitate to criticize, and very sharply, the
conduct of their spiritual leaders; and to depose them, and even expel
them for cause. Moreover, they recount in their books, without disguise,
all their misunderstandings. Thus it is recorded of Barbara Heynemann
that in 1820 she was condemned to expulsion from the society, and her
earnest entreaties only sufficed to obtain consent that she should serve
as a maid in the family of one of the congregation; but even then it was
forbidden her to come to the meetings. Her exclusion seems, however, to
have lasted but a few months. Metz, in his "Historical Description,"
relates that this trouble fell upon Barbara because she had too friendly
an eye upon the young men; and there are several notices of her desire
to marry, as, for instance, under date of August, 1822, where it is