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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
&#13;
Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Note: Scanned image "Insert 4" is an attachment to page 160.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Note: Researchers interested in the burials of African-Americans can search the transcription of this volume for the terms "colored" and "coloured."</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>One page, front and back, documenting "an account of work and materials" done at First Baptist Church in 1768. Expenses include, for example, supplies such as stone, brick, sand, wood, and nails, and services such as relocating corpses from a bank into the vaults, and building gutters for those vaults.

Note: A piece of the page is missing, due to deterioration.</text>
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                <text>This document records expenses for construction and maintenance work at the First Baptist Church burial ground in Philadelphia in 1768. The account is addressed to the Baptist Church and names Joseph Watkins Senior, Benjamin Loxley, Samuel Davis, Thomas Britton, Samuel Miles, and Joseph Watkins Jr. as responsible parties [image 1].

Expenses on the recto include materials such as brick from Isaac Coats (9000 bricks at 24s/) [image 1], lime, sand, oak and pine boards, cedar boards for lining vault doors, nails, hooks, staples, and hinges. Labor costs include digging away a bank, wheeling dirt, moving corpses out of the bank and placing them in vaults, spreading dirt, making centers and coverings for vaults, building gutters, turning arches over vaults, laying stone work, building a common sewer, walling up steps, laying herringbone pavement, and making and hanging vault doors [image 1]. A payment for damage done in Mr. Dunkin's garden is also recorded [image 1]. The total on the recto comes to £87 0s 3½d.

The verso contains individual accounts for Joseph Watkins Senior, Benjamin Loxley, Samuel Davis, and Samuel Miles, each debited to Joseph Watkins Jr. for sundries and workmanship related to their vaults [image 2]. The Baptist Church account for the front wall of the vaults, foundation of a little house, return and common sewer, pavement, stopping a gateway, and arching the little house totals £33 17s 6d [image 2]. Per Contra entries record cash payments received between September 1768 and March 1769 [image 2]. Additional itemized expenses include work by Hughes &amp; Crawford on imposts and keys, making centers and coverings, iron hooks, oak scantling, hinges, and vault door construction [image 2]. Credits include cash for moving corpses, hinges and fastenings, and rum [image 2].</text>
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                  <text>Holy Trinity parish was formed in 1788 at the initiative of German-speaking Catholics who wanted a separate place for worship. Once established, it was the first ethnic parish in the United States. The movement for a separate congregation began when the Germans bought a purchased their own burial ground in 1768. They would also begin keeping separate registers in 1784. The German Catholic Society was organized in 1787 to acquire land for a church as well as for the maintaining of a school. Construction started on the church in in 1788 and the first Mass was held in 1789. The exterior of the church has remained largely unchanged, while the interior was twice destroyed by fire, the first in 1860 and again in 1890. &#13;
&#13;
Similar to Old St. Mary’s, Holy Trinity was incorporated with trustees, which led to a conflict with the bishops over the appointing of priests. This conflict would be resolved in 1859, when the original charter was replaced with a new one giving the Bishop more control. In 1797, the parish established America’s first Catholic orphanage for children left homeless by the yellow fever epidemics. The parish closed and combined with Old St. Mary’s in 2009.</text>
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                <text>Record of baptisms, marriages and burials in the congregation of Holy Trinity from 1796 to 1806. Most entries are in Latin or French. 

Baptisms are listed chronologically from images 11 to 28, then from images 33 to 39. Baptismal records include the date, name of person baptized, pastor, parents, and sponsors. A name index for baptismal records begins on image 91.

Some burial information, including the interment of infants and paupers, can be found interspersed in the baptismal records, from images 23 to 25. The names of congregants buried at Holy Trinity are listed by date on images 29 to 32.

Marriages records, some quite detailed, are recorded in images 41 to 90.</text>
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                  <text>In the 17th century Swedish settlers landed on the banks of the Delaware River establishing churches in Wilmington,  Tinicum and by the mid-17th century in Wicaco outside of what would become Philadelphia. That latter church, Gloria Dei, is Pennsylvania’s oldest congregation.  The existing church was built between 1698 and 1700 and originally served  a Swedish Lutheran  congregation.  The church today is part of the Episcopal Diocese and a national historic site.   Archival records scanned as part of this project include vestry minutes, registers, financial, correspondence between the original Swedish parishes and the churches in Philadelphia, Delaware and New Jersey as well as their "miscellaneous records." </text>
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                <text>Record of baptisms, burials and marriages performed by Gloria Dei from 1750 to 1789. Entries are not in strict order, and page numbering starts over several times. Records look to be batched by the pastor performing the ceremony as well as by date, and indexes are found throughout, paged in lowercase roman numerals.

Baptismal records are found on images 5-67 (1750-1780) and 191-203 (1780-1788).

Burial records from are found on images 2-4 (1787-1789) and 177-190 (1750-1776).

Marriage records from are found on images 4-5 (1778); 68-158 (1750-1779); and 169-175 (1779-1780); and 204-237 (1779-1789).

Although the vast majority of records in this bound volume are baptisms, burials and marriages, images 158 to 168 include accounts of the experiences of several early pastors of Gloria Dei in the 1730s, 1740s and 1750s. These pages include notes from meetings with the congregation and vestry.

Some entries are written in Swedish.</text>
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                  <text>Holy Trinity parish was formed in 1788 at the initiative of German-speaking Catholics who wanted a separate place for worship. Once established, it was the first ethnic parish in the United States. The movement for a separate congregation began when the Germans bought a purchased their own burial ground in 1768. They would also begin keeping separate registers in 1784. The German Catholic Society was organized in 1787 to acquire land for a church as well as for the maintaining of a school. Construction started on the church in in 1788 and the first Mass was held in 1789. The exterior of the church has remained largely unchanged, while the interior was twice destroyed by fire, the first in 1860 and again in 1890. &#13;
&#13;
Similar to Old St. Mary’s, Holy Trinity was incorporated with trustees, which led to a conflict with the bishops over the appointing of priests. This conflict would be resolved in 1859, when the original charter was replaced with a new one giving the Bishop more control. In 1797, the parish established America’s first Catholic orphanage for children left homeless by the yellow fever epidemics. The parish closed and combined with Old St. Mary’s in 2009.</text>
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                <text>Baptisms and burials, 1790-1826, bulk 1796-1806</text>
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                <text>Record of baptisms and burials undertaken by Holy Trinity from 1790 to 1826. The manuscript is in Latin.

The first page of the manuscript lists the Trustees of Holy Trinity from 1819 to 1826. Next is a summary of the numbers of "baptismi" (baptisms), "sepultura" (burials) and "matrimonia" (marriages) performed by each "pastore" (shepherd, reverend) from 1790 to 1823.

A chronological list of the baptisms performed by Reverend Wilhelmus Elling from 1799 to 1806 begins on image 9 and runs through image 82. Each entry includes name, date of birth, date of baptism, parents' names and names of sponsors. Some entries include the signatures of the parents and sponsors.

Image 83 lists all the infants who were buried in 1806. A chronological listing of burials from 1796 to 1798 takes up the remainder of the manuscript. Entries include the date of death, and sometimes place of death.</text>
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            <elementTextContainer>
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                <text>Catholic Historical Research Center of the Archdiocese of Philadelphia</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>Agreement to remove burials to Mount Moriah Cemetery, 1860</text>
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                <text>Mount Moriah Cemetery was established in 1855, on the outskirts of Philadelphia. As the population grew and land in Philadelphia became scarcer and more valuable, many churches had their burials removed to more rural locations. After moving to a new building to accommodate their growing congregation, First Baptist Church made the decision to remove their burials from the cemetery on Arch Street to Mount Moriah in 1860.

This manuscript documents the agreement between the Trustees of First Baptist and a Mr. William Brown that Mr. Brown would "in a good workmanlike manner and according to the best of his art and skill" remove all remains to Mount Moriah.

In 2016, human remains were uncovered at the Arch Street site by a construction crew. The effort to identify and re-inter those remains are documented at archstbones.org.</text>
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            <elementTextContainer>
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                  <text>In 1758 the vestry of Christ Church authorized the construction of a new chapel at Third &amp; Pine Streets to accommodate its members living in the southern section of the city.  St. Peter's Church, located at the corner of Third &amp; Pine Streets, and Christ Church shared the same vestry, ministers, and records and until they formally separated in 1832 were known as the United Churches of Christ Church &amp; St. Peter's.  The formal separation agreement stipulated that records created prior to 1832 were to be maintained by Christ Church so researchers looking for pre 1832 information should check the Christ Church collections.  Records created after 1832 were maintained by St. Peter's.  Scanned for this project are minutes, pew rents and registers.</text>
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                <text>Regular accounting of "cash received and paid" by St. Peter's from 1842 to 1864. Funds received by the church include ground rents, pew rents, box money, and payment for interments. Expenses paid by the church include salaries for church employees, supplies such as wine and coal, and services such as gardening and building repair.</text>
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            <description>Spatial characteristics of the resource.</description>
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                <text>Pennsylvania--Philadelphia</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>St. Peter's Episcopal Church, Philadelphia, PA</text>
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            <description>A person or organization owning or managing rights over the resource.</description>
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                  <text>In 1758 the vestry of Christ Church authorized the construction of a new chapel at Third &amp; Pine Streets to accommodate its members living in the southern section of the city.  St. Peter's Church, located at the corner of Third &amp; Pine Streets, and Christ Church shared the same vestry, ministers, and records and until they formally separated in 1832 were known as the United Churches of Christ Church &amp; St. Peter's.  The formal separation agreement stipulated that records created prior to 1832 were to be maintained by Christ Church so researchers looking for pre 1832 information should check the Christ Church collections.  Records created after 1832 were maintained by St. Peter's.  Scanned for this project are minutes, pew rents and registers.</text>
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              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Accounting Warden's Ledger, 1831-1842</text>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>StPeter.AccountingWardenLedger1831-1842</text>
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            <name>Has Format</name>
            <description>A related resource that is substantially the same as the pre-existing described resource, but in another format.</description>
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                <text>https://www.philageohistory.org/rdic-images/iiif.cfm/StPeter.AccountingWardenLedger1831-1842/manifest</text>
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            <name>Has Version</name>
            <description>A related resource that is a version, edition, or adaptation of the described resource.</description>
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                <text>thumb:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-small.cfm/StPeter.AccountingWardenLedger1831-1842.001.jpg</text>
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                <text>full:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-book.cfm/StPeter.AccountingWardenLedger1831-1842.001.jpg</text>
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                <text>1831/1842</text>
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            <description>An account of the resource</description>
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                <text>Regular accounting of "cash received and paid" by St. Peter's from 1831 to 1842. Funds received by the church include ground rents, pew rents, box money, and payment for interments. Expenses paid by the church include salaries for church employees, supplies such as wine and coal, and services such as gardening and building repair.</text>
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            <description>Spatial characteristics of the resource.</description>
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                <text>Pennsylvania--Philadelphia</text>
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            <description>The size or duration of the resource.</description>
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                <text>213 pages</text>
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            <description>The material or physical carrier of the resource.</description>
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                <text>Account books</text>
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                <text>Manuscripts</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>tiff</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="331256">
                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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            <description>A related resource in which the described resource is physically or logically included.</description>
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                <text>St. Peter's Episcopal Church, Philadelphia, PA</text>
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            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
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                <text>St. Peter's Episcopal Church</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>St. Peter's Church (Philadelphia, Pa.)</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>St. Peter's Church (Philadelphia, Pa.)</text>
              </elementText>
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                <text>Church finance</text>
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                <text>Pews and pew rights</text>
              </elementText>
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                <text>Burial records</text>
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                <text>Account books</text>
              </elementText>
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          </element>
        </elementContainer>
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