In October, 1876, Eld. Bourdeau and his family removed to Southern France. During the months previous to this, while located at Basle, he had been engaged in translating publications, and also in work on Les Signes, and had given a course of lectures in Alsace, as the result of which four persons embraced the truth. He remained in Southern France until the 4th of September, 1877, laboring at different localities. Much trouble was experienced in holding public meetings, on account of the difficulty in procuring the right to preach in temples, as the churches are called in this country. The laws prohibited holding assemblies of more than twenty persons in any private house, and there was also difficulty in the circulation of our publications, as none were allowed to be sold except those stamped at Paris by a Catholic archbishop. Notwithstanding this, several persons embraced the truth in various localities, the larger number of whom were at Valence, where seventeen were baptized. In March of this year Elds. Andrews and Bourdeau visited Paris with the view to secure some arrangement with the French government favorable to their work. They were cordially received by Mr. Washburn, the American Minister,28who promised them his co-operation in their efforts to secure greater liberty in pursuing their work. They also corresponded with Mr. Jules Simon, at that time Prime Minister of France, who took his stand in favor of their plea in the organ of the government. The political crisis which followed resulted in the resignation of President Mac Mahon, whose administration was succeeded by one which gave its influence in favor of the desired reform. As the result of the changes which followed, the laws have become very much more favorable to the public proclamation of the message in this country, and the principal legal obstacles to the carrying forward of the work have been removed.
While the crisis which brought about these changes was pending, absorbing the general interests of the people, the excitement was such that but little could be done to arouse a religious interest. Eld. Bourdeau decided therefore to return to Switzerland, locating first at Morges, where seven persons embraced the truth. In July, 1878, he removed to Orbe, where he remained until his return to America, Sept. 14 of that year. A number of persons embraced the truth at this latter place, and in the vicinity.
VISIT TO ITALY.
Immediately after the first number of the second volume of Les Signes had been issued, Eld. Andrews started on a tour to Italy. This visit had been in contemplation for several months, and he had been in correspondence with a little company in Naples who had accepted the truths of the message. Some months previous to this time Dr. H. P. Ribton had become interested in the question of the Sabbath, having received his first light upon this subject through reading the Sabbath Memorial. He received this journal from Dr. Zimple of Naples, to whom it had been sent by Eld. Wm. M. Jones of London. Through the same source he also received Adventist publications which Bro. Andrews had sent to Dr. Zimple. As the result of his investigation, he began to observe the Sabbath, and accepted also the doctrine of the advent. Dr. Ribton was a graduate of the University of Dublin. In addition to a knowledge of Latin, Greek, and Hebrew, he was able to speak readily in the English, French, and Italian languages.
After Dr. Ribton commenced the observance of the Sabbath, he began also to present the subject to others, and as the result of his efforts, some were already observing the Sabbath with him. As he was desirous of laboring publicly for the promulgation of these doctrines in Italy, Eld. Andrews was advised by the General Conference Committee to visit him and ascertain the situation in that country.
On his way to Naples, Eld. Andrews visited Eld. Bourdeau at Valence, whom he found laboring under great difficulties on account of the extremely oppressive laws relative to preaching and the distribution of publications. Notwithstanding this, there were nearly twenty keeping the Sabbath as the result of his labor.
Eld. Andrews found Dr. Ribton in a most unpromising field. Naples is a city of six hundred thousand inhabitants, and with perhaps the exception of Rome itself, no city affords a better illustration of the degrading, demoralizing influence of the papal system. The laws of Italy are not oppressive. In fact, under the present government the people enjoy a good degree of liberty so far as the civil laws are concerned; but the power of the Romish system still continues,29and the authority of the priests is almost absolute. The people are ignorant and superstitious, and the priests understand well how to make use of this to control them according to their will. If a man dares to act independently in matters of conscience or religious faith, the priests have the power to put him under anathema, and to cut off his social and business relations. By means of the confessional they exert a tremendous influence to retain this control which ignorance and superstition and the prestige of centuries has given them. Thus they are able to make it exceedingly difficult to reach the people. Should the owner of a hall rent it to any one who would preach in it doctrines displeasing to the priests, they have the power to destroy his business.
Dr. Ribton had made great efforts to obtain a hall in which to hold meetings, but had not been able to secure one, and although Eld. Andrews remained here for three weeks he was able during that time to hold but one public meeting. But even these things do not present the most serious obstacle in the way of the progress of the truth in Italy. It is found in the moral condition of the people. In Italy is to be seen the legitimate fruit of the moral despotism which the church of Rome exercises over the consciences of those in her communion. Its result has been to stifle all convictions of right, and to leave the people in a great measure destitute of moral sentiment. The lower classes, that constitute the great mass of the population, are to a large degree destitute of truthfulness, honesty, and chastity. In the estimation of these people it is but a light thing to violate the commandments of God. Falsehood, theft, and unchastity are sins so common that people do not seem ashamed of having committed them. It does not seem reasonable to expect that a great proportion of these people will ever be reached by the message; and yet there are some honest souls desirous of knowing the truth, and zealous in obedience to it when they have learned the right way.
The superstition of the people seems astonishing; and it is surprising to see how general it is, even in spite of the efforts which have been made for their enlightenment since the absolute control of the priesthood has been in some measure broken. During the fall of 1884, when the terrible scourge of the cholera made such fearful ravages in this city, its streets were literally thronged with people bearing images of their saints, to whom they were offering the most frantic supplications for deliverance from the plague. In these senseless superstitions they were encouraged and led on by the priests. Such demonstrations are not uncommon in cases of any sudden danger or calamity.
As regards the knowledge of the word of God, the common people are in the most profound ignorance. Although great efforts have been made to circulate the Bible since the permission to do this has been granted by the existing government, many families do not possess a copy or even a portion of it, and many of those who do have it in their houses are as practically ignorant of its simplest truths as though they had never heard of this sacred book.
Among the higher classes,—and Italy has no inconsiderable number of refined, intelligent, and cultivated people,—infidelity and skepticism abound. The shallow hypocrisy and pretense of the priests, the unscrupulous means to which they resort to extort contributions from even the poorest of the poor to maintain in30idleness and dissipation this army of privileged mendicants of whom the number is legion, the personal corruption and depravity of these very priests, notwithstanding the high profession which they make,—all these things have had a tendency to create on the part of many of the cultured class an intense disgust toward all religion, and have fostered a strong and deep-seated skepticism which is disposed to regard with little favor anything that purports to come in the name of religion.
It is greatly to be regretted that the work which has been accomplished by Protestants in this country, since the changes favorable to religious freedom have allowed them the opportunity to extend their work here, has not been of a character to remove this feeling of distrust toward religion; but has rather increased it. Instead of doing a work of real religious reform by which men would be truly converted to Christ,—a work which under the conditions we have described is exceedingly difficult,—they have generally been satisfied with the appearance of success in securing the adherence of such persons as could be induced to accept the new religion. To accomplish this result, and to secure such numbers as would make a favorable report of the progress of their work, and encourage those in foreign countries to continue their liberalities for its support, unscrupulous means have been resorted to. Men are even hired in different ways more or less direct to make a profession of religion, to become members of the church, and to attend religious service, in order that there may be the semblance of an encouraging progress and a growing work.
This has naturally contributed to a spirit of jealousy and competition among the various societies which have undertaken the work of evangelization in Italy. Instead of the generous desire for the real advancement of the work of Christ, and the elevation of the people from the depths of moral degradation into which centuries of this absolute predominance of error have plunged them, the representatives of the gospel have indulged in a narrow, party spirit, which has caused division of interest and placed them in an attitude of antagonism to one another, as each has sought to advance the interests of his own particular sect. The gospel has thus been presented, not only as divided against itself, but in the manifestation of a narrowness and bigotry little worthy of the religion of Christ. It would be supposed that the intolerance of Rome witnessed here in so marked a manner would lead Protestants to cherish a spirit of Christian liberality and union; but, on the contrary, a most marked party spirit prevails.
The most earnest efforts of Dr. Ribton failed to secure an opportunity for Eld. Andrews to hold meetings in any of the several Protestant places of worship in Naples. They finally succeeded in obtaining permission to use a private hall for one month, with the understanding that the people who came were to do so as though attending the music lectures which had been held in this hall. But on the occasion of the first meeting, four persons took their place in the street in front of the building, and announced publicly the nature of the meeting. They also went through the corridors, placing Protestant tracts under the doors of each Catholic family. Such indignation was raised by this that it was impossible for them to hold another meeting. Most of the time of Eld. Andrews’ stay was spent in visiting from31house to house, and in the study of the word of God with Dr. Ribton. After a long and diligent search he was able, just before leaving, to secure a hall which he rented for nine months. It was thought that by this means Dr. Ribton would be able to publicly present the doctrines of our faith to the people of Naples, some of whom had already become deeply interested by reading.
One of the most interesting incidents of this visit was the baptism of Bro. and Sister Ribton, their daughter, and another sister. This baptism took place at Puteoli, a few miles west of Naples. The beautiful and retired spot in the harbor of Puteoli in which the ordinance was administered was doubtless near the very spot where the apostle Paul landed on his journey to Rome. The circumstances under which the baptism took place, and the associations of the spot, made the occasion one of most solemn and joyful interest.
On his return from Naples, Eld. Andrews visited the Piedmont Valleys. It was here that the Sabbath truth in connection with the doctrine of the second coming of Christ, first took root in Europe. Sister Catherine Revel, who embraced the Sabbath through the preaching of Eld. Czechowski, had remained steadfast to the faith she had received, and faithful in the observance of the fourth commandment. There were also some others interested in the truths of the message, and the visit of Eld. Andrews was a source of great encouragement to them, after having stood for years with no association with those of the same faith.
It is just to say that these valleys are in some respects an exception to the general condition of Italy as heretofore described. Indeed, they have always stood in a measure separated from the corruptions and contaminations of Rome. In the days of degeneration and apostasy which led to the terrible moral darkness of the middle ages, the people of these valleys retained longer than the people of any other locality in Europe the knowledge of the word of God, and a reverent regard for its sacred truths. It was in these valleys, centuries ago, that noble men had pledged themselves by solemn oath to be true to their allegiance to this sacred word. From here, even in the hour of the greatest darkness, the light had gone forth, carried by faithful missionaries to different countries of Europe.
The impress of this reverent regard for the word of God has not been wholly obliterated. Without doubt the descendants of these noble defenders of the truth have in great measure lost the faith and integrity of their ancestors; and yet they have retained in some degree their love for the word of God, and their respect for its truths. There is not such destitution of the Bible here as in many parts of Italy. In many households it is studied with diligent care, and its sacred teachings are regarded as an inestimable treasure. Without doubt the time will come when the truths of the message will revive anew among this people the love of the word of God and obedience to its great truths.
The next annual meeting of the Swiss brethren was held at Bienne, Sept. 30 and Oct. 1, 1877. Previous to this time, Eld. Bourdeau had returned to Southern Switzerland, where he had commenced labor. Up to this time considerable progress had been made in issuing French publications. The paper had nearly four hundred subscribers, and nineteen tracts had been printed, seventeen in editions of five thousand each,32and two in editions of ten thousand each.
In December of this year, Bro. Wm. Ings and wife and Sister Maud Sisley arrived at Basle to assist in the publishing work. Eld. Andrews met them in England; and while in London he and Bro. Ings selected the additional material necessary in order that the entire work on the papers and tracts might be done by our own compositors. The arrival of these friends and workers gave new courage to those already engaged in the mission, and they rendered valuable assistance in the work of publishing already commenced.
In the early part of the next year, the publication of German and Italian tracts was commenced. A portion of the building which had been rented, No. 68 Müllerweg, was occupied as a type-room, and with an additional stock of French type and a quantity of German type, the facilities were provided for doing everything in our own office except the press-work. In his work in Germany Bro. Erzenberger had found an imperative demand for publications to meet opponents who had employed the press against him, and had thus hindered the work which he had commenced. As it did not seem possible to commence the publication of a journal in that language, it was decided to be absolutely necessary to print an assortment of tracts. To assist in this work, the German33brethren sent a donation of 250 francs.
The Vaudois Taking their Oath.
Dr. Ribton, who was pursuing his work in Naples in the hall which had been rented, was also very anxious to be provided with Italian tracts. He had already translated quite a number into this language, and they were now published. In his work at Naples he had met with very violent opposition, not only from Catholics, but also from Protestants. Notwithstanding this, some had embraced the truth, and were doing what they could to extend it to others. There are some things which are favorable to the proclamation of the Sabbath truth in Italy. The only name for the seventh day in Italian is “il Sabato,” the Sabbath. It is not difficult therefore to make the people understand that this is the day that should be observed as the day of rest. It is the custom with them also to begin the day when the sun sets, and at that time the bells ring to indicate the commencement of the new day.
When the time had expired for which the hall was rented in the city of Naples, the question arose as to what was to be done for the future. Those who had embraced the truth were mostly very poor, so that they had not the means to provide another hall. Under these circumstances these friends joined in a petition to the General Conference Committee for help in renting another hall, and also for the publication of a paper in the Italian language of the same size as Les Signes des Temps. Twenty-two persons signed this petition.
In the fall of this year, Eld. Andrews received an invitation from the General Conference Committee to attend the annual session of that body which was to convene at Battle Creek Oct. 4. In accordance with this invitation, Eld. Andrews, accompanied by his daughter Mary, and by Eld. D. T. Bourdeau and wife, sailed from Havre for New York, arriving at Battle Creek, Sept. 26, 1878.
For some time previous to this visit, the daughter of Eld. Andrews had been failing in health, and it was feared that her lungs were becoming seriously affected. It was hoped that this journey, and a period of treatment at the Battle Creek Sanitarium, might check the progress of disease, and restore this young girl, who gave so much promise of being a useful helper in this foreign work. But although every attention which medical skill and loving care could bestow was given, the disease, tuberculous consumption, made steady and rapid progress, until she fell asleep Nov. 27, 1878, at the age of seventeen years.
This sad providence fell like a heavy blow upon Eld. Andrews, who had placed great hope upon his daughter as an assistant in the French work, as she had already made good progress in this language. For several weeks he was unable to perform mental labor. He remained in America during the winter, taking part in the special session of the General Conference which was held at Battle Creek in the month of April. He also preached the sermon at the dedication of the new Tabernacle, and after laboring in different localities set sail again for Europe, May 29, accompanied by his niece, Miss Edith Andrews, and by Miss Anna Oyer.
He was, however, at the time when he started on his voyage, still in a condition of great feebleness, and on reaching England he was seized with chills and fever which continued for quite a length of time, and were followed by great prostration, so that he was not able to continue the journey to Basle until the 11th of August.
During the interval while he was in America and England, the paper had been published, and mailed to its regular subscribers. Bro. Erzenberger, having returned from Germany, had labored in different localities in Switzerland; and Sabbath, Aug. 16, he baptized thirteen persons in the lake of Geneva at Morges, and later quite a large number at Tramelan.
Eld. Andrews still remained very feeble, so much so that he was confined to his bed during the session of the World’s Evangelical Alliance, which was held that year at Basle, Aug. 31, and continued eight days. He had greatly desired to attend this meeting, and make it the occasion of forming the acquaintance of many of those who should be assembled from the different countries of Europe.
EXTENDED CIRCULATION OF THE PAPER.
About this time a new plan was adopted for giving the French paper a wider circulation. The addresses of many French-speaking people in different parts of Europe were obtained, to whom copies of the paper were mailed, according to the plan adopted by the missionary societies in America. A letter accompanied the first paper sent out, informing the reader that it was sent gratuitously, and inviting him to read it with attention. Another letter accompanied the fourth number sent to the same address, inviting the person to subscribe. In this work not only the papers recently published were used, but such numbers of the earlier volumes as had not been sent to regular subscribers. As the result of this kind of effort, many subscriptions were received from those who read the paper with interest. An interesting feature of this work was the extended territory over which these subscribers were scattered. For example, although there was no agency for the paper in France, nor any other means of obtaining subscriptions than through this method of sending the paper to such addresses as could be obtained, there were on the list of paying subscribers to Les Signes, names from more than fifty of the sixty-two departments of that country. In fact, the list of subscribers embraced nearly every country of Europe, and there was abundant evidence that the truths which were taught in this journal made a deep impression upon the minds of many of its readers. From the month of April, 1880, three thousand copies of Les Signes were published each month, instead of two thousand, which had been the regular edition until this date. In addition to the circulation of this number, which were now all mailed except those reserved for binding, two thousand of the old numbers were mailed each month, so that the papers were now sent to five thousand families each month. To the close of this year the expense of the additional thousand copies of the paper, with the postage on the copies mailed to addresses, was met by the brethren in Switzerland.
This largely increased distribution of the paper aroused decided opposition on the part of many of the religious journals, which demanded that special articles be written in reply. Although Bro. Andrews was very feeble, he continued each month to prepare articles specially adapted to meet this opposition, and to give the paper increasing interest.
The annual Conference for 1880 was held at Tramelan, Nov. 19-21. The brethren were encouraged by what had been accomplished through the in35creased circulation of the paper, and they seemed disposed to make greater effort for the advancement of the work.
AGITATION OF THE TEMPERANCE QUESTION.
The relation of the people of Europe to the temperance question had led to the publication of special articles on this subject in Les Signes. The position taken by this journal on this question was as much at variance with the customs of the people as were the religious doctrines which it advocated. The use of intoxicating drinks is surprisingly common; indeed, those who are not habituated to their use are largely in the minority. Not only are those drinks which contain the smaller per cent of alcohol, such as beer and wine, in common use by people in general, but even the stronger liquors, such as rum, whisky, and brandy, are used to a degree that is startling. We cannot give a more just idea of how general and extensive the use of intoxicating drinks is than by citing some facts which appear in the official statistics of the government, in its investigation of this question. For example, we find in a message from the Federal Council of Switzerland, addressed to the Federal Assembly, the following facts as to the consumption of liquor in Switzerland and other countries: “According to the most recent estimates, the annual consumption of brandy is 9.4 litres [a litre is about a quart] for each individual of our population. No civilized State shows so high a consumption with the exception of Holland, which has an average of 9.87 litres, and Denmark, which has an average consumption of 18.9 litres for each inhabitant. But it is to be remarked that in these two countries they drink, so to speak, no wine, while in Switzerland the average consumption of wine is 55 litres for each individual. As to beer, the three countries average nearly the same, from 27 to 37 litres for each individual.”
When it is considered that one-third of the entire population of Switzerland is composed of children under fifteen years of age, these figures are seen to be nothing less than startling. In speaking of the cost of this immense consumption, a leading journal of Switzerland says: “As to the direct expense to our people of this consumption of wine, brandy, and beer, we believe we are below the truth in estimating it at 140,000,000 to 150,000,000 francs per year” (about $28,000,000 to $30,000,000).
The beer gardens and public resorts for drinking are considered perfectly respectable, and are patronized by the best class of society. Men frequent them with their wives and children, and it is considered in no way dishonorable to indulge in the common habit of drinking. The reader will doubtless be somewhat surprised at the sentiment expressed in the quotation which follows, especially when he understands it to be a portion of the official message to which we have already referred; but perhaps nothing could better illustrate the public sentiment in regard to the use of intoxicating drinks, and the feeling with which the public places for its sale are regarded, than the reproduction of this rare piece of parliamentary literature.
“People can doubtless discuss and chat without drink, or content themselves with tea or coffee; but every one knows by experience that after being occupied with fatiguing labor during the morning, or an entire day, when one is burdened with cares or business perplexities,36he could not carry a very cheerful spirit into the society which he seeks for recreation, instruction, and mutual encouragement, were it not that the generous wine or refreshing beer effaces the traces of the daily toil, and opens the mind to other impressions.
“Can the necessity of these reunions for the development of our intelligence, our character, our public life in general, be denied? Can it be denied that in many localities, and for many individuals, the relations of social life are intimately linked with the associations of the saloon? Can it be denied that the numerous societies which are formed, either for the purpose of recreation and pleasure or for the discussion and protection of professional interests, that the extension of the rights of the people, and that the development of the press are so many factors which increase the frequentation of these public establishments? If we deplore the excess of drink which is frequently the result, if we blame those who spend their time or money uselessly in these places in gossip, in saloon politics, or in insipid games of cards, we cannot fail to recognize, on the other hand, the stimulating influence of these reunions upon the intellectual activity of individuals, nor their good fruits from the stand-point of public interests. And while we pity those whom the passion for alcohol has thrown into the arms of folly, of suicide, and of crime, we must recognize the fact that social life is an efficacious remedy against hypochondria and misanthropy, against selfishness and presumption, against narrowness of ideas and extravagance of imagination.”
When a body of legislators, after a thorough examination of the facts concerning the consumption of alcoholic drinks, delivers an official message which embodies such sentiments as the above, it will be readily understood that the public sentiment in favor of true temperance cannot be said to exist. Indeed, the temperance societies, with but one exception, and this but a partial one, do not direct their efforts against the use of intoxicants, but simply against “their abuse.” The most radical temperance organization in Switzerland has for its formal pledge the promise by the help of God to abstain from all intoxicating drinks except wine, beer, and cider. This is as far as most of the temperance societies go. This society has, however, a special pledge of total abstinence for those who desire it; but this phase of their work is not made by any means prominent.
This being the attitude of the people on the temperance question, it will be readily seen that for a paper like Les Signes, the exponent of unpopular religious doctrines, to become also the advocate of total abstinence, was a policy not calculated to increase its popularity. But this question was treated with so much candor and real force of argument that the journal came to exert a considerable influence in favor of temperance principles, and in a remarkable degree commanded the respect of even those who did not sympathize with the views which it taught. Bro. Andrews was made an honorary member of the leading temperance society of France, and Les Signes received honorable mention in the reports of this society as a journal which had had a wide influence in helping to create a public sentiment in favor of temperance.
In May, 1881, Eld. J. N. Loughborough visited Basle for a period of special prayer and consultation with Eld. Andrews. The particular object of the special season of prayer which was held37in connection with this visit was that the Lord would graciously restore the health of Bro. Andrews. From the time of a like effort the previous year, certain phases of his disease had seemed to be removed, and it was hoped that the Lord would still further hear prayer in his behalf. Bro. Andrews seemed to be greatly blessed, and was able to take part in important consultations respecting the interests of the work in the two missions.
The Conference for this year, which was again held at Tramelan, Nov. 18, was reported as the most encouraging meeting that had ever been held in Switzerland. Although very feeble, Bro. Andrews was able to attend this Conference and preside in its deliberations, and was enabled to speak at length to the brethren concerning the wants of the cause and their responsibility in the work. The general circulation of the paper had been continued, with still more encouraging results, and with marked interest on the part of those to whom it was sent. The regular edition had then been increased to three thousand five hundred; and Bro. Andrews at this time pleaded that it might be still further increased to ten thousand.
THE VISIT OF ELD. HASKELL.
In view of the necessity of a more intimate acquaintance on the part of the brethren in America with the situation and condition of the growing work in Europe, the General Conference which held its session Dec. 1, 1881, passed a resolution recommending that Eld. Haskell visit the various missions in Europe. In accordance with this recommendation, Eld. Haskell sailed from New York the 13th of May the following year, and after spending a short time in England, continued his journey to Switzerland. During the time of his sojourn in Europe, he visited nearly all the countries in which the work had already been commenced, devoting however a greater share of the time to this mission.
The visit of Eld. Haskell marks a new era in the history of the Central European Mission. In addition to the changes which were effected through his advice concerning the location of the office of publication and the mission family, his earnest appeals to the Swiss brethren in behalf of the missionary work, served to greatly increase among them the spirit of labor which had already been kindled. He labored to secure a more general co-operation on the part of the brethren in the circulation of our publications and periodicals, and under the stimulus of his appeals new plans were devised, particularly for the circulation of Les Signes, for the expense of which the brethren cheerfully donated the funds. From his observation of the work in Europe, Bro. Haskell became deeply impressed with the importance of the judicious circulation of our periodicals as the most efficient agency for its advancement, and strongly urged increased effort in this direction, both in the circulation of Les Signes, and in the preparation of other journals of the same character in German and Italian.
Bro. Haskell attended the Swiss Conference, which convened at Tramelan Sept. 8, and continued until the 11th. This was the last Conference attended by Bro. Andrews, and although he was present at each meeting he was only able to speak briefly a few times. At this Conference, pledges for monthly donations for the support of the mission were made to the amount of $400, in addition to $100 which was raised at the time. The average amount of tithes paid, as reported by Bro. Haskell,38was about ten dollars per member. The brethren had adopted the plan, which was proving quite successful, of advertising in the secular papers that Les Signes would be sent gratuitously to such persons as desired to receive sample copies. Subscriptions were being received as the result of this effort. A good degree of the blessing of God seemed to rest upon the meeting from its commencement. Much gratitude was expressed on the part of the Swiss brethren to the brethren in America for their interest in sending Eld. Haskell to visit them.
The Thursday following the close of this meeting, the first general gathering of the laborers in the different missions in Europe convened at Basle. The object of this meeting was to give opportunity for the laborers from these different fields to compare their work, and to counsel together as to the best means for advancing the general interests of the cause. The meeting continued over the following Sabbath. Delegates were present from Norway, England, and various parts of Switzerland, and a permanent organization was formed, by which Eld. Andrews was chosen chairman, and Eld. A. A. John secretary. This was the first session of what was afterward known as the European Council of Seventh-day Adventists, though this name was not adopted at this meeting.
During the time of Eld. Haskell’s stay at Basle, a telegram was received from Alexandria, Egypt, announcing the death of Dr. Ribton in the massacre that occurred in that city on the afternoon of June 11. More than two years previous to this date, Dr. Ribton had left Naples for Alexandria, where he had remained until this time. A plot had been laid by Arabi Pasha for the massacre of all the Europeans in Alexandria. It had been the custom of Bro. Ribton and other friends associated with him in his work to go out on Sunday afternoon distributing publications on board the vessels in that port. On the afternoon of this day, Dr. Ribton, accompanied by his daughter and three Italian brethren, went out as usual on this errand. They knew nothing of the riot, which commenced soon after they left their homes, until their return from the ships, when they were surrounded by the mob, and Bro. Ribton, Bro. Rupp, and Bro. Allegretti were immediately killed. Dr. Ribton’s daughter Nina miraculously escaped the same fate.
