Earlier text: THE WALDENSES.On the 28th of June I left Basle, taking the direct route to Vienna, and from there turning southward to visit our brethren in Roumania. For nearly a hundred miles after leaving Basle, our road lay along the northern border of Switzerland. We passed the noted Rhine fall near Schaffhausen, and entered Constance, where, nearly five hundred years ago, John Huss was burned at the stake. The house where Huss was arrested, and the old Dominican monastery in which he was confined, on an island in the lake, are still standing. To the west of the town a large boulder with inscriptions marks the spot where this illustrious reformer and Jerome of Prague suffered martyrdom. At Constance I took a steamer, and after a delightful ride across the lake, landed at Bregenz, within the bounds of the Austrian empire. From251here the train wound its way through the narrow valleys of the Tyrolese Alps, passing many an old castle of historical interest, and affording a view of some of the finest scenery I have seen in Europe. The road gradually ascends, until it enters the Arlberg tunnel, which is about six miles long, and near the center of which it reaches its highest point, at an elevation of about five thousand feet. Above us is Arlberg pass, which forms the water-shed between the Rhine and the Danube. From these snowy heights we soon descended to the green valleys past Innsbruck and Salzburg; and on the morning of the 29th we were in the capital of Austria. Here I visited St. Stephen’s cathedral, the most imposing edifice in Vienna, its tower, which is four hundred and fifty-three feet high, affords a good view of this great city, containing over a million inhabitants. Neither here nor anywhere else in Austria has the present truth been preached, though there are four million Protestants in the empire. From Vienna our road followed the Danube to Buda-Pesth, the Hungarian capital, and branching off here I stopped at Oroshaza, the largest village in Hungary. I had been told that there were persons here keeping the Sabbath, but found none. I had an opportunity, however, to speak through an interpreter to a company of Protestants concerning some of the leading points of our faith. At Pitesti, Roumania, I spent a day visiting our brethren and others who were interested in the truth. Bro. Thomas Aslan with some others here received the truth upon the second advent and the Sabbath from Eld. Czechowski about eighteen years ago, and in the midst of opposition and discouragement a few have remained faithful. Continuing my journey to Gierguwo on the Danube, I took a steamer for Galatz, near the Russian frontier. Among the babel of nationalities on the boat,—Turks, Greeks, Bulgarians, etc.,—I met a German minister who had been converted from Judaism and had become a Presbyterian. After his conversion he went from Germany to England, and finally entered the employ of the English Bible Society, and with his family he was now on his way as a missionary to Russia. As our steamer glided past Roumanian and Bulgarian towns, where the Greek cross and the Turkish crescent reflected the bright sunlight, we spoke of the blood-stained cross of Calvary, of the great love of God to us, and the importance of manifesting our love to him by walking in his commandments. This minister had upon accepting Christianity renounced the Sabbath, but he listened with candor as I presented the Bible arguments in favor of its observance. He stated that nearly all the converts from Judaism were troubled on the Sabbath question, and that if the seventh day were kept by Christians it would remove a great obstacle in the way of the conversion of the Jews. I called his attention to Bro. Andrews’ “History of the Sabbath,” and as he expressed a desire to read it, I gave him a copy of the first part of our new German translation. At our second interview, on the following day, I found him much interested in the Sabbath history, and he insisted on paying me for it. I learned that he expected to visit Kishenev in Russia, where there is a society of converted Jews who keep the Sabbath. On a previous visit to Kishenev he had become acquainted with Mr. Rabbinowitz, the leader of this society, and I requested him to inform Mr. R. of our252people and belief. In a letter afterward received from him I learned that while Mr. R. was glad to hear of our people he was strictly forbidden by the Russian authorities to have any connection with other Christian societies, and was therefore unable to open a correspondence with us. From the German minister I obtained information which proved of much value to me. He had come by the way of Constantinople, where he presented his passport to the Russian Consul for signature. But since he was entered on the pass as a minister, the Consul refused to sign it, the laws of Russia being very strict against admitting preachers into the country. He accordingly went to Bucharest, and had another pass made out as a private individual. Warned by this experience, I took advantage of my former apprenticeship in our publishing house at Battle Creek, Mich., to enter myself as a printer, and thus I succeeded in getting my pass signed by the Russian Consul. July 6, I arrived at Galatz, and went by back to the Russian border, crossed the Pruth in a little boat, and for the first time set my feet on Russian soil. After my pass and baggage had been carefully examined at the custom-house, I succeeded in hiring a little farm wagon to take me to Reni, the starting-point of the railroad. As those with whom I had to deal could understand no German, and I no Russian, and we had to communicate wholly by signs, the whole proceeding was extremely interesting. Early the next morning I took the cars for Odessa. The Russian trains generally move very slowly, and we had a good opportunity to view the country. We soon noticed some villages of a different style from any we had before seen, and presenting a better appearance. Consulting a map, we learned that we had reached the first German colonies. Ever since the time of Peter the Great, Russia has offered many good openings for German industry, skill, and knowledge. By his invitation many German miners, mechanics, and military men were led to settle here. Catharine II., by offering them land and many privileges, induced a large number of farmers also to come to this country. In May, 1776, a company of emigrants numbering over twenty-five thousand left Lübeck, a German sea-port on the Baltic, en route for Russia. They went by ship to St. Petersburg, and then traveled in wagons the long distance across the country to Saratov on the Volga, the entire journey occupying nearly a year. The number in this colony has since increased to three hundred and fifty thousand, who are nearly all Protestants. In the south of Russia there are also large and flourishing colonies scattered from the Caucasus in the east to Bessarabia in the west. But besides these colonies there has been in this century a continual increase of German immigration to the different towns of Russia, mostly merchants, doctors, engineers, teachers, and mechanics. German churches can be found in nearly all the larger cities, and St. Petersburg alone contains about ninety thousand Germans. Besides these there are several millions in the Baltic provinces, nearly all Protestants. The Germans are highly esteemed, being regarded as the most intelligent part of the population. On the morning of the 8th I reached Odessa, the largest city in Southern Russia, and the most important253port on the Black Sea. The next day I met Bro. Gerhardt Perk, who came here for the purpose of accompanying me on my journey through Russia. He had labored as a colporter for the British Bible Society, and had in this capacity traveled extensively in European Russia and in Siberia. His knowledge of the Russian language was a great help to me. He received the light on the Sabbath by reading some of our tracts, had already observed it over a year, and had been the means of leading several other colporters to accept it. On Sunday we visited a Russian church. The edifices of the Greek Church can easily be recognized by their peculiar style of architecture; they are built in the form of a square, in the center of which is a large dome, often surrounded by a number of smaller ones. As these domes are brightly painted, sometimes covered with gold, and always surmounted with large crosses, they present a striking appearance. The churches have also a great number of bells, some of them of immense size. The interior of these buildings is very richly adorned. They are divided by a high paneled screen into two apartments, the body of the church, and the sanctuary. Through this screen there are three doors. The one in the center, which is called the “Royal Gate,” has on the north side a picture of the Virgin, and on the south a picture of our Saviour and the patron saint. The remaining part of the screen is also covered with pictures, upon the frames and coverings of which an almost fabulous sum is sometimes lavished. Picture worship is a prominent part of Russian devotion. Pictures are found not only in the churches, but also in the market-places, the stores, the steamers, the cars, and even in the saloons, and lights are usually kept burning before them. On entering the church, we noticed that all the people had lighted candles, which they held in their hands or placed in candlesticks before some of the images. The sale of these candles brings a handsome income to the church. During their devotions, most of the worshipers reverently kissed the floor or some image, and frequently crossed themselves. The priests and bishops present an imposing appearance, with their long, flowing hair and their gorgeous vestments. The church services are long, and very tedious, being held in the Slavonic language, which, as a rule, none but the priests understand. There was no sermon, as it is something of very rare occurrence. The singing by the choir was good, but no musical instruments were used. From time to time, as blessings were asked of God through the intercession of the Virgin or some saint, the response by the worshipers, “Gospodi pomilui,” “Lord, have mercy,” was repeated thirty times or more, almost in one breath. While the government tolerates many creeds, the toleration is somewhat peculiar. Every one is free to practice the religion of his fathers, he can also leave other denominations and join the Greek Church; but woe to the man who tries to leave this church to join another. The “Orthodox,” as the Russians style themselves, are encouraged to proselyte, but if another dares attempt it among them he is liable to be exiled to Siberia. The fact is that while the State Church is ready to receive from all, she gives to none. Notwithstanding this, there are many254sects among the Russians, some numbering millions; and many are won to the Protestant faith. But the greatest care has to be exercised by all dissenters who labor here, and nearly all that is done is accomplished by colporter work. As preaching is forbidden, they have only so-called experience meetings, in which the leader, remaining in a sitting position, reads from the Bible, and comments as he goes. The laborer is very careful that his converts shall never mention him, but always the Bible, as the cause for their change of faith. Yet as these converts, before being permitted to leave the State Church, are closely questioned by the priest, then by the bishop, and finally by the civil authorities, the work is always attended with considerable danger. July 12 we left Odessa by steamer for the Crimea. From the vessel’s deck we had a good view of this fine city and its large harbor. A quick trip over the Black Sea, which was very smooth, brought us next morning to Eupatoria, where the allied armies of France and England landed in 1854. The northern portion of the Crimea is a continuation of the steppes of Southern Russia, and is barren and cheerless. The principal industries are agriculture and stock-raising. The southern portion, sloping from a mountain chain which stretches in a northeasterly direction from Sebastopol, has a tropical climate and great richness and variety of vegetation. The southern coast, to which the principal mountain chain sends several small branches, is exceedingly picturesque in appearance. Eupatoria is situated on the western coast of the Crimean peninsula, about forty miles north of Sebastopol. It presents a decidedly oriental appearance. Besides other church buildings there are thirteen mosques with their slender minarets. The houses are mostly low, and many are in ruins. About forty windmills were turning their big arms, making a doleful noise. Many of the inhabitants are Tartars, who were once the terror of Eastern Europe; they are of a swarthy complexion, and are a strong-looking race. The men wore, even in summer, heavy fur caps covering their clean-shaven scalps. The ladies were veiled, or covered their faces with a shawl when a stranger approached. In Eupatoria we found several German Baptists, who pressed us to go with them to their village, about thirty-five miles north, and hold meetings, promising to take us afterward where some of our brethren lived. We accepted the invitation, and stayed two days with them, holding several meetings, and finding several who were convinced of the truth. These friends took us to Demir Bulat, where a Mennonite brother had been observing the Sabbath for about four years. The Mennonites now number about three hundred thousand, the most of whom are in America. They derive their name from Menno Simons, who lived from 1495 to 1561, and who labored mostly in Holland and Northern Germany. The prevailing opinion among church historians, especially those of Holland, is that their origin can be traced to the Waldenses, and that Menno merely organized the concealed and scattered congregations as a denomination. They had to suffer much by being confounded with the fanatical Anabaptists. Little sympathy was felt for them, as their rejection of pedobaptism, also their opposition255to the civil oath and military service, separated them so widely from other Protestants. They also suffered very much from internal dissensions, and at present they are divided into a number of factions. About the year 1683 they began to settle in the United States. Toward the close of the eighteenth century several thousand left Germany, and emigrated to Russia, where they obtained from the emperor Paul a charter granting them perpetual freedom from military service. They have since rapidly increased, until they now number about forty thousand in Russia. Their charter has of late been changed, and the young men are now required to serve the government four years in planting timber on the public lands, while their parents incur a heavy expense for their support. Although not required to bear arms, they are subjected to military discipline, laboring under the direction of government officials, and working much harder than the soldiers do. It is doubtful how long they will enjoy even this exemption. For this reason many of this people, also a number of Baptists who are averse to military service, have left Russia and sought the great land of religious freedom. Far in the Western States they found land and homes, and better than all, some have been led to accept the precious truths of the third angel’s message. THE GERMAN WORK IN AMERICA.
As early as 1877, some of our Danish and American brethren in Dakota, living in the vicinity of Mennonite settlements, began to feel a burden for the salvation of their neighbors. They knew but little of the German language, but by the circulation of the few German publications we then had, they scattered the seeds of truth among them. In June, 1878, five commenced to keep the Sabbath. In the winter of the same year, Bro. E. H. Pullen went to the Russian settlement near Milltown, Dakota, and distributed some reading matter. Though he could speak but little German, he tried to present to the people, as best he could, the arguments for the present truth, by giving them from his English Bible the references to proof-texts which they looked up in their German Bibles. In a little while about thirty-five accepted the Sabbath; but as we had no German ministers at that time, the work came somewhat to a stand-still. In July, 1879, our German paper, the Stimme der Wahrheit, began to be published as a quarterly, and in January, 1880, as a monthly. This gave them a more perfect knowledge of present truth. About this time, Eld. S. B. Whitney visited them, but as they could not agree with us on some minor points, they did not connect themselves with our people. Later their leaders began to advocate peculiar views, in consequence of which they became divided, and a few gave up the Sabbath. For several years urgent requests for a German laborer were presented to the General Conference, but no one could be found to answer the call. Having commenced to labor in Iowa, in May, 1881, I was invited by the Dakota Conference to work among the Germans in that field. In November I went to Dakota, and labored several months among the Mennonites near Childstown and Brotherfield, but the effort seemed almost in vain. Many were convinced of the truth, but it seemed almost impossible for them to break away from their church connection. In February, 1882, I came to Milltown, and met with a hearty reception from a few of the Sabbath-keepers, while others256opposed me bitterly. In May a church of seventeen members was organized here, the first German Seventh-day Adventist church in America. Bro. J. Reiswig, who has since been ordained to the ministry, was chosen elder. Some months later another church was organized among the Mennonites in Brotherfield, and a small church at Immanuel’s Creek, where the first Sabbath-keepers lived. In the summer of 1883, Eld. Henry Schultz and myself held the first German tent-meeting at Sutton, Neb. During the next two years, assisted during a portion of the time by Bro. J. S. and S. S. Shrock, I labored among the Germans in Minnesota, Kansas, and Pennsylvania. From this small beginning the number of German Sabbath-keepers in America has rapidly increased, until after four years there are now over seven hundred, and the work is steadily growing. The good work was not long confined to America. Papers and tracts soon found their way to Russia, where thousands of the friends and relatives of our brethren lived. As early as 1882 the seed sown bore fruit, and some in the Crimea accepted the Sabbath. In November, 1883, an aged brother from the Milltown church came to Russia, and did what he could to spread the light during the year of his stay. His visit only increased the desire of the Sabbath-keepers to have a laborer visit and organize them. They were obliged to wait long for help, and when I came they gave me a warm welcome. On Friday evening, July 16, I arrived with Bro. Perk in Japontschi, where our brethren held their Sabbath meetings. I found a dozen Sabbath-keepers here, and learned of as many more scattered within a circuit of fifty miles. Being harvest time, and the mails being slow, it was several weeks before we could get them all notified and bring them together. In the meantime, as the people of Japontschi seemed anxious to hear, I held meetings during the week, the attendance steadily increasing. Several were convinced, and in order that they might be fully decided I spoke Friday evening on the Sabbath question. This at once excited opposition. The next evening, during the sermon the windows were smashed in with such force that pieces of glass flew all about the room. On Sunday I spoke in a Lutheran school-house in Westheim, and the day following in a neighboring village. On Tuesday we went thirty miles south to Avell, where several more Sabbath-keepers are living. During our travels in the Crimea we passed through a number of Tartar villages, in one of which we saw a school where their priests are educated. The appearance of these villages was by no means inviting. The many ruins and extensive graveyards showed that in the past the country had supported large numbers of people. But since the Turkish crescent lost its sway in the Crimea, many of the Mohammedans have gone to other parts. At Avell we made the acquaintance of a man and his wife who are keeping the Sabbath. He is a Russian and she is a Greek. After holding two meetings in this place, we drove forty miles north to Berdebulat, where our brethren and sisters from different places had appointed to meet because there was sufficient water here for baptism. After we had fully set before them the rules and regulations of the church, as found in God’s word, nineteen covenanted together to keep the commandments of God and the faith of Jesus, thereby257laying the foundation for the first Seventh-day Adventist church in Russia. Sabbath morning an elder and deacon were chosen and ordained. There were five who desired baptism; but as it was thought advisable that three, including the Russian and his wife, should wait until they had further considered the matter, only two sisters went forward in the solemn rite. The place of baptism was a part of the so-called Sawasch, backwater from the Black Sea, which only comes here when the wind is from the right direction. As we were near a Russian village, many of the people climbed upon the houses to witness the scene.