LABORS
IN THE
VINEYARD.
TWELFTH BOOK OF THE
FAITH-PROMOTING SERIES.
Designed for the Instruction and Encouragement of Young Latter-day Saints.
PUBLISHED AT THE JUVENILE INSTRUCTOR OFFICE,
SALT LAKE CITY, UTAH.
1884.
PREFACE.
The constantly increasing demand for the books of the FAITH-PROMOTING SERIES has induced us to prepare this little work, with the hope that it will prove no less interesting nor instructive than its predecessors. The fact that these publications are used in many Sunday schools with most excellent results and are read with avidity and interest by the young people in all parts of the territory, is an evidence to us that our labors are not in vain.
Some of the incidents narrated in this book are so miraculous that one is naturally led to exclaim, "truth is really stranger than fiction;" and occurring, as they have done, in the experience of our faithful Elders, they have a double interest for young Latter-day Saints, and will surely be the means of strengthening the faith of all those who expect to participate in the glorious labors that devolve upon this people. Such examples, too, as are herein presented will, undoubtedly, have the effect to instil a proper amount of righteous ambition into the minds of the young, thus causing them to exercise talents which are designed, if properly used, to make of them noble men and women.
If this book should be a means of instructing or encouraging any person, and thereby prompting him to do good, the object for which it was prepared will have been attained, and a reward will have been given to.
THE PUBLISHER.
CONTENTS:
[MY EXPERIENCE IN ENGLAND.]
Called on a Mission—Start for my Field of Labor—Difficulties on the Way—Travelling in Deep Snow—Reach the Platte River—Procure a New Outfit—Exposed to the Cholera—Attacked by the Plague—My Recovery—Arrival at Albany, N.Y.—Take Passage on a Steamer for New York City—Incidents on the Way.
Set Sail from New York—Arrive in Liverpool—Sent to Labor as a Travelling Elder—Prayers Answered—Called to Preside Over a Conference—Blessed Abundantly with the Holy Spirit—Procure a Hall to Preach in—Mobbed—Effects of my Preaching—Treated with Courtesy—Organize a Branch of the Church in the Town where I was Mobbed—Make Another Appointment to Preach in a Different Town—Send for Help—Speakers Interrupted—Audience Quieted by me Singing a Comic Song—Prejudice Allayed—a Lesson Learned.
An Amusing Episode—Obtain the Keys of a Church—Notify the People That a Meeting Will be Held in it—A Good Turn Out—My Companion Preaches while I, Disguised as a Police, Guard the Door—Excitement Aroused—Controversy With a Minister—An Anti-"Mormon" Meeting Held—I Attend—Reply to the Ministers' Attempts to Expose "Mormonism"—My Escape from the Building—Saved by an Infidel—Prosperity of the Work—Remarkable Healings—A Prediction Uttered and Fulfilled—My Return Home—Contrast Between the Condition of the Saints now and that of Thirty Years Ago.
[MY SWISS MISSION.]
Manner in which the Gospel is Preached—My Labors in England—Called to Switzerland—Join my Companion and Take Passage to France—Proceed to Switzerland—Meet Elders in Geneva—Our Fields of Labor Assigned us.
Arrival in Berne—Its Principal Objects of Interest—Go to Weiningen, Where I Remain to Study German—Sketch From my Journal—Hunted by Mobs—Interviewed by the Mayor.
Letter from Elder Secrist—Ordered to Zurich—Arrested and Imprisoned in a Filthy Dungeon—Taken to Better Quarters—Released.
Progress in Learning to Speak German—Communication From the British Ambassador—Notified to Leave Zurich—Go to Schaffhausen—The Falls of the Rhine—Unable to Obtain Permission to Remain in the Canton—Seek Another Place of Retreat—Lodge with a Family of Saints—Difficulty in Keeping Secluded—Called to Geneva—Return to England.
[THE FAITH OF THE ZUNIS.]
Traditions of the Zunis—Three Children Healed—Administer to 406 Indians who were Attacked with the Small-Pox, Most of Whom Recover—Opposed by a Presbyterian Minister and Others—Fate of my Opposer's.
[SKETCH OF A WELL-SPENT LIFE.]
My Birth and Childhood—Embrace the Gospel—a Vision—Gather with the Saints at Kirtland—Zion's Camp—Manifestations in the Temple—The Saints Driven from Missouri—The Prophet and Patriarch Martyred—Our Journey Westward—Sent on a Mission.
Arrival in England—Appointed to the Glasgow Conference—My Experience There—Released—Start Home—a Storm at Sea—Case of Miraculous Healing—Arrival in the Valley.
[THE LORD'S BLESSINGS.]
Called to Australia—My Ignorance—Pres. H. C. Kimball's Prophecy Concerning me—Arrive in Sidney—Adventure with a Dog—Go to Camden with a Fellow-Missionary—Sought for by a Drunken Mob—God Blinds their Eyes and we Escape—At Picton we Preach in the Court-House—The Writing on the Wall—Our Success.
Maligned by Sectarian Priests—Invitation to Preach at a Distant Town—Means Provided by a Mysterious Personage—Branch of the Church Organized—Apply to the Authorities of the Colony for, and Receive, License and Protection as Ministers of the Gospel—Arrested—My Companion's Defense—Honorably Released—Go to Windsor—Unable to Obtain Lodgings—Directed by a Stranger—Kindly Treated—An Attempt to Poison me—My Companion Shot at by a Ruffian.
A Chat With a Catholic—Chased by Dogs—An Irishman's Design to Murder me—Remarkable Escape—Adventure with a Wild Bull—"Has he got You?"—My Release from my Mission—Incidents of the Home Journey—A Prophecy and its Fulfillment—A Visit to a Sick Lady—Conclusion.
[RESULTS OF DISOBEDIENCE.]
How our Missionaries are Suspected—Children Lost—Supposed Case of Kidnapping—Myself and Companion are accused—The Dead Bodies are Found—Disobedience Brings its own Reward.
MY EXPERIENCE IN ENGLAND.
BY C. V. SPENCER.
CHAPTER I.
CALLED ON A MISSION—START FOR MY FIELD OF LABOR—DIFFICULTIES ON THE WAY—TRAVELING IN DEEP SNOW—REACH THE PLATTE RIVER—PROCURE A NEW OUTFIT—EXPOSED TO THE CHOLERA—ATTACKED BY THE PLAGUE—MY RECOVERY—ARRIVAL AT ALBANY, N. Y.—TAKE PASSAGE ON A STEAMER FOR NEW YORK CITY—INCIDENTS ON THE WAY.
At the April conference, 1850, I felt a presentiment that I might be called on a mission, and kept away from conference until near the close of the last afternoon's meeting, thinking that if I were not seen, I should, perhaps, not be remembered, and then went to the door, and standing on the outside pressed it open about two inches. Just as I did this a man arose on the stand and said, "It is moved and seconded that Claudius V. Spencer go on a mission to Europe." I turned as though shot, walked down Main Street saying to myself, "Can it be possible those men have any inspiration to call such a stick for a missionary?" I think if my body and spirit had then been weighed together, I should have pulled the beam at two thousand pounds.
Previous to this time no person had heard me pray or speak in any public meeting.
Most of the men who were called and who accompanied this mission were large and powerful men, physically. Among them were the father of Horace S. Eldredge, Appleton Harmon, James Works, Thomas Grover, Captain Davis and Father Malin. Heber C. Kimball had charge when we were set apart and was mouth in my case, giving me a blessing greater than my faith. Among other things he said that, I should be like Paul of old, in the land to which I was going.
The most of the company left Salt Lake City on the 19th of April, and those who did not go then overtook us the next morning. We carried the mail by express with ox teams, and delivered it at Council Bluffs on the 4th of July following.
At the time we were set apart Brother Heber forbid us taking either money, watches, rings or chains of gold or silver, but told us to go literally without purse or scrip. For the benefit of the missionaries who now go by rail and frequently in first-class style, I record that the first day out we reached the mouth of Emigration Canyon, and that night had a severe snow storm. The next morning our cattle were all lost. We divided into parties to find them. The party with which I went trailed some of the cattle towards the city. They wished me to go in, see the folks and help get the cattle back. I said, "No, I will never enter Salt Lake again till I have fulfilled my mission, unless I am carried in dead."
After some little trouble we again got our cattle together. The snow in crossing the "Big and Little Mountain" was very deep; we cut a pole twenty-seven and a half feet long, pushed it into the snow, but failed to reach the ground. We cut poles made holes in them for the wheels of the wagon, bent one end of the poles in the shape of a sleigh-runner, and pulled and pushed our wagons in places by hand. We would frequently sink into the snow almost to our necks, and after crawling out the sun would melt the snow on our clothes so that at night we were as wet as though we had been immersed in the water. In the mornings we stood on the snow crusts, beat our boots and pantaloons over the wagon wheels to get the ice out of them before we could dress. We took our stockings to bed with us and dried them among our clothes. It was in the endurance of these exposures that I think Elder Wm. Burton (who was very noble and free in his labors) so weakened his constitution as to make him unable to successfully stand the climate and disease that preyed upon him in the old country.
One night, in East Canyon, we dug a hole in the snow seven feet deep, put some brush on the bottom and had a good night's rest. We were favored before morning with quite a fall of snow, which helped to keep us warm. When we arose in the morning we were quite merry, and several commenced singing the songs of Zion. Captain Davis and Thomas Grover were camped a little ahead of us, and as we over to the latter's wagon he remarked, "Missionaries who can sing in such a condition I want to give my purse to," and he handed us one containing $23.45.
For days on this journey, from a sun-rise start to a sun-set stop, we only made from one-half to one mile's distance, frequently putting five and six yoke of oxen to a wagon at a time. The food our cattle had was brouse and dry grass on the ridges where the snow had blown off.
We reached the Platte River about three o'clock, p.m., on Saturday, May 25th, with our cattle so weak and poor that we drove several of them loose and pulled two wagons into camp by hand. After lunch we had a fellowship meeting. I made a motion that when we left that camping place we should have good, light wagons, with four horses to each one, plenty of food, and "a white man's outfit." After considerable discussion the motion was unanimously carried, and with considerable sarcasm I was appointed trader-in-chief to make the desired exchanges. Several California emigrants were present at the meeting and before night, they had donated a nice wagon, a new set of double harness, a horse, some rice, sugar, dried apples, etc. In a few days I succeeded in exchanging our old out-fits for fine, fat horses, and everything needful for a comfortable journey. We put a sign on one of our wagons "U. S. Mail," and received considerable money for drop letters.
In crossing the plains we met the cholera among the gold diggers, who were on their way to California. We frequently had to leave the road to avoid the stench of those who had died by its ravages, and were but slightly covered over by their comrades. At one time I saw a man beating his cattle with the butt of his whip, cursing loudly at the same time; he dropped on the ground in the act and in about fifteen minutes was dead and buried. One evening Captain Davis was attacked with the terrible disease and in a short time was dead. The day following I was taken with it about noon, just as we were about to turn down to the Platte River to lunch. My brethren gave me all encouragement, saying they would hurry to the river, and nurse me and do all they could for me. For a few minutes I did the most rapid thinking of my lifetime. I then told them not to take me from the main road, for God's servants had promised me I should not die on the road to England. They asked what they should do. I told them to let me get out of the wagon on the sand with my face towards Europe, and then they should go to their lunch. If they should return and find me dead, they had better return home and conclude that "Mormonism" was a hoax. They seemed to think my head was affected and I had to charge them in a most solemn manner before they would let me have my way. When they came to me from lunch I selected two brethren to hold me up by the wrists at the hind end of the wagon, and drive the team as slowly as possible, and when the paroxysms of the cramp came on to lift me in. This was continued till about three o'clock, p.m., when the cholera left me. For the width of three fingers where my stomach and bowels were cramped over each other, my body was as black and blue for some three weeks as any bruise I have ever seen, and as much flesh went from me in six hours, as a fever usually takes from a man in a month. I know this, that the faith taught me by my father, Daniel Spencer, together with the natural grit inherited from my father and mother, saved my life.
We sold our outfits at Council Bluffs for considerable more than those we traded for them would have brought us. As we journeyed through the States the Elders separated to visit relatives, and on the day I reached Albany, N. Y., I had no companion.
I had acted as cook considerable of the time on the plains; had laid on the ground, on the brush and in the snow, assisted to wash dishes and had done my full share of camp duty generally; but in doing this my clothes had got into a condition that would have been a curiosity at a dress ball. I wore a cap that many years before (I cannot recollect how many) had been of fur; it had now got to be what might be called a skin cap. I had two or three holes cracked through it, out of which my hair would often be seen.
I went aboard a New York steamer and applied for a ticket for passage and state room to that city. The agent looked at me from head to foot and then said that I could not have one, as the boat was chartered by the State, county, and city authorities for a pleasure trip. On looking round I saw "U.S. Mail" as a sign on the boat; I laid down the money before the ticket seller and demanded my ticket. After some squirming on his part I got it. On this same day I had the "blues" as I hope never to have them again. I had nearly concluded that there could not be either sense or inspiration in the authorities of the Church sending me to England on a mission, and that when I got to New York City I would go over to my native town where I had some property and quietly settle among my old friends and relatives. So great was the power that the devil had over me that when I first stepped on the boat I drew a chair into the niche by the "figure head" to avoid having conversation with anyone. I had sat there but a few moments when a person came up behind me and remarked that it was a pleasant evening. I made no reply.
"Boat making fine time," said he.
Still I did not answer. Soon he spoke again: "Are you traveling far, young man?"
I jerked my chair around and answered very spitefully, "I have come a long way and I am going a long way; all the way from Salt Lake to England. Is there anything else you want?" My abruptness had sent him back several feet, and he was looking at me with about as much curiosity as if he were viewing a wild animal.
Very soon he smiled and said, "Yes if you come from Salt Lake there is a good deal more I want."
He commenced asking questions, and soon several more persons gathered around; but just then the dinner bell rang, and they invited me to go to dine, which I did not do, as it seemed to me that I could not have eaten at that time even if it were to save my life. After finishing their repast I was waited upon by three gentlemen, who stated they had engaged the cabin from the captain and wished me to preach. I told them I had never preached in my life. They wanted to know for what I was going to England. I told them to preach. They then wanted to know why I would not preach in the cabin, my answer being that it was because I was not sent here to preach. We finally compromised the matter by my consenting to go to the cabin and answer questions. The room was so crowded that they could not sit down, but stood around in circles, and took turns in asking me questions.
When I first sat down I noticed a large, black-eyed, black-haired man, and said to myself, "When he comes I will have the devil." After some time he pushed forward and literally covered me with compliments. He then remarked, "You must excuse me, young friend, after your testimony of the goodness of your people, for asking why such men as George J. Adams, John C. Bennett, Dr. Foster, Charles Foster and others could not live peaceably in your community?"
My answer followed like lightning: "It was because they were such gamblers, whore-masters, black-legs and rascals as you are."
He made a bound for me; six men caught him, pulled him to the outside of the circle, and slapping him on the back told him with an oath, that if God Almighty had come down out of heaven He could not have told his character any better than the little "Mormon" had.
I answered questions until about eleven o'clock at night, when I sprang from my chair and said, "Gentlemen, you have had 'Mormonism' enough for one night," and I started for my room. I was stopped and led back to my chair, when I received a unanimous vote of thanks and the proffer to raise me three hundred dollars if I would accept the amount. I told the gentlemen that we preached the gospel without purse or scrip, and that I had already received enough to take me to England. I selected, however, three reliable men, who promised me to see that the three hundred dollars were given to the poor in their neighborhoods during the next Winter.
I went into my room and prostrated myself with my face on the floor, and thanked God for the gift of the Holy Ghost, for I had most surely talked by inspiration. I asked forgiveness for my unbelief, and from that time I was wholly contented to go to England.
CHAPTER II.
SET SAIL FROM NEW YORK—ARRIVE IN LIVERPOOL—SENT TO LABOR AS A TRAVELING ELDER—PRAYERS ANSWERED—CALLED TO PRESIDE OVER A CONFERENCE—BLESSED ABUNDANTLY WITH THE HOLY SPIRIT—PROCURE A HALL TO PREACH IN—MOBBED—EFFECTS OF MY PREACHING—TREATED WITH COURTESY—ORGANIZE A BRANCH OF THE CHURCH IN THE TOWN WHERE I WAS MOBBED—MAKE ANOTHER APPOINTMENT TO PREACH IN A DIFFERENT TOWN—SEND FOR HELP—SPEAKERS INTERRUPTED—AUDIENCE QUIETED BY ME SINGING A COMIC SONG—PREJUDICE ALLAYED—A LESSON LEARNED.
Having rejoined my fellow-missionaries in New York, we sailed from that port August 15th, on the ship Lady Franklin, passage, $10 per head, we having to board and cook for ourselves. After a fair voyage we arrived in Liverpool on the 14th of September, 1850. I spent a few days in that city, and was most kindly treated by Apostle Orson Pratt, then President of the British Mission.
I was sent from there to London, and Brother Pratt intended me to have a few weeks to rest, and learn the "ropes" among the branches, and Saints of that city. But the president of that conference sent me to Colchester, fifty miles from London. It was a hard place and in order to have raised any life there in relation to "Mormonism," one would have required the power to resurrect the dead.
I suffered very much in spirit as well as in body. I finally said to myself, "you were sent to this land by God's highest authority to preach the gospel, and it is your duty to do it." The next morning, after thus commenting to myself, I started for a town twenty miles distant. The roads were wet and heavy and, with my carpet-bag, the walk was a hard one.
I came in sight of the place, on the top of a long hill, and noticed a woman crossing the road with two pails. She filled them with water and started back, but as she saw me walking towards her, she dropped both pails and came to me, saying, "I knew you would come: I saw you in a dream. Come into my house; I have a room all fixed nice and clean for you."
Here I baptized my first fruits of the gospel, and accomplished a good work. In a few weeks Bro. Pratt sent me to travel with Bro. Jacob Gates, who was really like a father to me. When with him, we would take tracts with us and go from house to house, and shop to shop in Leicester and, in distributing them, try to get a chance to talk with the people.
One day we had been working very hard in the rain and mud, but with little success. As we were on our way home, at dusk, we passed the shop of an herbalist, and I told Bro. Gates I would like to go into this one place before going home. I bought something for a penny and, at the same time, commenced talking "Mormonism" to a stranger. This man's name is now very familiar to the Latter-day Saints, it being none other than George Goddard. Previous to my visit, he had never heard of our religion, but, as he was an honest and brave man, it was not long before he and his family were baptized and, in a little time, gathered to Zion.
During that day I had asked the Lord many times to give me one soul as a comfort and testimony. I went into Bro. Goddard's shop by as direct inspiration as any man ever did anything by its dictation.
I traveled a few weeks with Elder Gates, when I received an appointment to take the presidency of the Norwich Conference.
I wrote to Apostle F. D. Richards, who then presided over the mission, asking him to give me a little more time to get accustomed to preaching and to read up my Bible. I soon received the following answer:
"The presidency of the British Mission wishes to know if Elder C. V. Spencer intends to stand up to the rack in this country."
When I read it I immediately wrote in reply:
"I shall start to Norwich by the next train, and don't care a groat whether there is any hay in the rack or not."
A sister was then washing my clothes, and I had quite a time to induce her to let me have them then; but, at last, she wrung them out as dry as she could and stuffed them into my carpet-bag. Only a few minutes elapsed before I was on the way to Norwich.
I do not think any man ever entered upon the discharge of his duties as president with more distrust than I did; and I wish to record here that the great good afterwards accomplished was God's work, for He worked through me. I only knew enough to speak and act as directed by the Holy Spirit. The conference was represented to me as having refused to sustain, for its president, the man suggested by the presidency at Liverpool, and was otherwise in a somewhat peculiar condition. Under these circumstances I was set to work; how weak I felt, I cannot express in words. For months afterwards people would say to me, when meeting was over, "I heard your knees knock together when you first began to speak."
At the second meeting I held, a man jumped up and said, "We know you be of the devil!" I understood in a moment that the battle for my victory in that region had to be fought right then. I turned and silenced him immediately. When I ceased speaking, the people were as meek as children. I never had any more trouble in that branch, and the work revived in the whole conference. The outpouring of the Holy Spirit and the power and manifestations of God were, I think, as noticeable to the presidency at Liverpool as they were to me.
During the entire mission I was greatly blessed with dreams and manifestations from the Lord. On the day the revelation on plural, or celestial, marriage was first made public in "Freemason's Hall," London, one of our most noted and eloquent preachers was called upon to speak. His effort was a dry and barren failure, patent to everybody present. There were over two hundred prominent Elders sitting on the stand.
Jacob Gates, the president of the meeting, arose and, looking around at the Elders, beckoned to me in a quick way, and said, "Come here and talk." I think every one, now living, who was present at that meeting, if asked the question, would say I was literally clothed upon with the Holy Ghost. I prophesied freely and without fear, and have lived to see those prophecies fulfilled to the very letter.
At one time it was manifested to me to go to a town thirty-six miles distant, and open up the gospel. I sent word to a branch president that I would stop at his house on a certain day when on my way to that town. I notified several Elders to meet me at his house. We met and held a council. I had nothing but opposition, the president saying, "Bro. Spencer, if you go to that place, I clear myself of the consequences; your blood be upon your own head."
I replied, "If my blood be shed, it will be upon the heads of those who shed it, and those who ought to have, but have not got, faith to sustain me." I then asked if any one of the Elders would volunteer to go with me. After considerable hesitating, the youngest Elder in the conference promised to meet me there.
That day I walked twenty-five miles and stopped at a roadside inn at dark, with but one shilling in my pocket. I asked for some supper. The lady of the house said she could give me some "Welsh rabbit." Being fond of rabbit I thought I would now have a treat; but, instead of what I expected, she brought in some toasted cheese and bread. I was so disappointed at this that I crept into bed without supper. She, however, took my last shilling.
The next morning I walked to the next town, twelve miles distant, and, on nearing it, saw a lone building on the common. I hunted up the owner and got permission to speak in it. I then went from house to house, notifying the people of the meeting. About this time the young Elder came, according to promise. As we went through the streets a crowd of rude boys and girls followed us, jeering and throwing dry manure, pieces of coal, etc., at us.
About noon we came to four cross roads in the town, one of which led to the Elder's home. Stopping here, he said, "Brother Spencer, I cannot stand this," and tried to persuade me to give up the labor; but failing to move me he walked away. About dusk I found myself near a cottage on the outskirts of the town. I went in and notified a woman (the only occupant) that in a few minutes I would lecture—and also invited her to attend. I started towards the place of meeting but had got only a few steps when I felt a hand on my shoulder; turning my head, I saw the woman I had just left; she asked me if I had eaten supper, and when I told her I had not eaten or drank that day, she invited me back and placed before me, I think, every good thing she had in the house. I then started to fill my appointment.
The building was full and many were on the outside. My first reception was a peat sod on the side of the head, which knocked me down. I soon rallied, picked the dirt out of my ear, prayed, stretched both hands out before my face as if to make a dive, and made a rush for the crowd, exclaiming, as I came up, "Gentlemen, make room, I'm the man who lectures here to-night." I succeeded in getting into the building after promising the Lord I would say just what He gave me. I knew it was no use to try to sing or pray. The first thought that came to me on arising was the scripture which says, "God hath made of one blood all nations of men that dwell on the earth," etc. I quoted it and was barren of thought for some two minutes, when my spirit in an instant read the people.
I claimed brotherhood by the authority of God's word, alluded to the persecutions of the Methodists in their early days, and asked who would think that the Methodists in so short a time would be found persecuting other religious bodies. I called their attention to my condition, thousands of miles away from home, etc. In a few moments several handkerchiefs were out, wiping tearful eyes. I had a glorious meeting, and at the close was assailed by a minister, but the crowd hoisted him out of the building and hooted him home.
Three gentlemen took me to the best inn of the town and told the landlord to treat me with the greatest courtesy and charge the bill to them. In four weeks from that time I organized a branch of sixteen members at that place.
At one time I was desirous to create an interest in a district, and hired a town hall at a populous sea-port place; I placarded largely, and soon found that possibly I had created more interest than would be pleasant. As the importance of the meeting grew, so also grew a sense of my own littleness and I sent word to Elder G. B. Wallace, at Liverpool, and Elder Harmon, in Scotland, to come and help me. I paid $17.50 expenses for Bro. Harmon and I think to Bro. Wallace $25.00. On the day of the meeting I learned there would be a large mob present. I went to the hall before the brethren and soon perceived there was trouble ahead, but realizing how much the meeting would cost me and the pains that had been taken I could not bear the thought of a defeat. I had persistently plead with the Lord for victory.
The idea had become prevalent that Brother Harmon was one of the Twelve. I called on him to speak first. The assembly listened to him for about two minutes. Then Brother Wallace tried it, when a blacksmith by the name of Anguish interrupted him, and Brother Wallace spitefully told him to "shut your head." That remark brought matters to a climax. He spoke no more than ninety seconds, and then we had a good representation of what imagination pictures as the pandemonium of hell. I knelt with my back to the congregation and said, "Father! I have done all I know. If there is anything else you wish me to do, manifest it to me when I get up and I will do it." As soon as I arose to my feet, a comic song that I used to sing in those days came to my mind, and I felt as though it wanted to get out of me in all my parts. I paused a moment, stepped to the front, threw my arms out towards the congregation, and said, "Boys, it will be a new thing for you to hear a minister sing a comic song in a meeting; but if you will be quiet, I will sing you one." I sang it better than ever before or since, and at the close they gave me a good, hearty cheer. I then appealed to them as Englishmen, telling them how Americans treated Englishmen when they came to our country. I continued speaking for one hour, and from the first five minutes the dropping of a pin on the floor could have been heard. At the close many came and shook hands, and in sixpences, shillings, etc., gave me something over $17.00.
When my hands went out towards, and over a part of that congregation I felt power and control go with them as tangibly as I ever felt cold or heat, and I learned this lesson, not to shirk my own responsibilities and run for others to fill my place, let me be ever so weak.
CHAPTER III.
AN AMUSING EPISODE—OBTAIN THE KEYS OF A CHURCH—NOTIFY THE PEOPLE THAT A MEETING WILL BE HELD IN IT—A GOOD TURN-OUT—MY COMPANION PREACHES WHILE I, DISGUISED AS A POLICE, GUARD THE DOOR—EXCITEMENT AROUSED—CONTROVERSY WITH A MINISTER—AN ANTI-"MORMON" MEETING HELD—I ATTEND—REPLY TO THE MINISTERS' ATTEMPTS TO EXPOSE "MORMONISM"—MY ESCAPE FROM THE BUILDING—SAVED BY AN INFIDEL—PROSPERITY OF THE WORK—REMARKABLE HEALINGS—A PREDICTION UTTERED AND FULFILLED—MY RETURN HOME—CONTRAST BETWEEN THE CONDITION OF THE SAINTS NOW AND THAT OF THIRTY YEARS AGO.
I will mention an amusing episode, that occurred during a visit that Brother Wallace made the conference. It started in fun but resulted in great good: I took him to a country branch where the work was pretty dead and we stopped with a man who had a standing in the Church, but as a reward for his little faith had been made trustee of one of the prominent sectarian churches and held the keys of their place of worship.
We rather crowded ourselves on to him. It was a damp, cold day, and the man of the house was very stingy with his coal. We finally found his coal-house and helped ourselves to fuel. It was amusing to see the old gentleman come in and out and eye our bountiful fire, and we thought the more coal we burned the more anxious the old man would be to get us out of the house. So the next time he came into the room he found us with a fire that entirely filled the fire place. I took no notice of his sour looks and gravely told him that Brother Wallace was a builder by trade and took great pleasure in visiting the churches and public buildings, and asked him if he would allow us the keys of his church, that we might examine the architectural designs. He gave us the keys and we told him we would not return that afternoon until late.
This town was divided into what was called Upper and Lower Shipdom, and was separated by quite a little distance. The church was in Upper Shipdom. One of us went to the lower town and notified the people quietly that an American gentleman would lecture in the Upper Church that evening, while the other examined the church, arranged the seats and lights. At the hour appointed the church was pretty well filled. We did not light up until all was ready for commencing.
Brother Wallace took the stand, and preached a very good sermon, while I took my stand against the inside of the door dressed as a policeman and with a club in my hand. By occasionally tapping a few on the shoulder I succeeded in keeping pretty good order until "amen" was said, when Brother Wallace made his exit through the back and I through the front door. By some means the door got locked after we had passed out, and the mob, which had by this time collected, imagining we had locked ourselves in, made pretty violent demonstrations at the front of the building trying to get at us while we were laughingly wending our way to some other section.
For the next two weeks the papers of the neighborhood teemed with accounts of "Mormon impudence," etc., and in a little time we could not call a meeting anywhere in the conference, but what it would be crowded. Curiosity was above par.
In another part of the district, at a noted watering place, I secured a town hall. As soon as meeting was opened, I was interrupted by an orthodox minister. He gave me credit for my sincerity but regretted that I had not turned my attention to the heathen, instead of coming there where he had preached so many years. He appealed to the congregation to testify that they all knew he was acquainted with every word in the Bible. I could see that trouble was imminent and my hypocritical opponent knew it, but was desirous of bringing it along in as respectable a manner as possible. I conversed with him for some time on Bible doctrine, and when we had finished the whole congregation had turned away from him and were listening to me with rapt attention. I here learned what simple things and persons the Lord could use to remove grave obstacles.
On two different occasions, when I was in imminent peril, my wife, who was dead, and her father, who died in 1846, appeared to me together and talked to me, and were as natural to me as in life.
The priests were for some time banded together in a secret organization. The first knowledge of which came to me at the place where I was knocked down, as already mentioned. They soon became, however, more bold, and during a visiting tour among the branches of my district I was warned while walking in the road, that something was wrong in Norwich. I went immediately to that place, and before I reached my rooms I was met by two brethren, who said, "There's a big anti-'Mormon' meeting at St. Andrew's hall."
I replied, "Very well, I will brush up and go to it." They and others whom I met plead with me not to go.
When I entered the hall I found it too densely packed for me to get a seat in the body of the house. On looking to the stand I counted seventeen of the prominent ministers of Norfolk and Suffolk comfortably seated. I said to myself, "I also am a minister and that is my place." I walked up and took a seat. There were two thousand people present at that meeting. At that time St. Andrew's hall ranked as the third finest hall in England.
The meeting commenced about half-past two, p.m., and it was about five o'clock when I entered. At half-past eight the chairman announced that if any member of the unfortunate "Mormon" Church was present, who had the hardihood and moral courage to attempt a defense after such an overwhelming exposure of their system as had been made that day to the citizens of Norwich, he would be allowed to speak. Of course all eyes had been on me and the invitation was a trap on the part of the ministers. They offered me no way of getting to the pulpit as I was behind five rows of seats each of which was packed with my opponents and not one offered to allow me to pass. I prayed, put my hands on the sides of the heads of the two ministers in front of me, made an opening and stepped over into their seat; this I did with the others until I reached the pulpit.
A great part of what I said I did not know at the time, nor have I known since, but near the close of my remarks I found myself with my back to the congregation and my face to the preachers. My last words to the latter were, "You are infidels, and it is you who make infidels, and by your precepts smother the hope of any realization of the gifts and blessings promised by Christ and His Apostles. I prophesy, moreover, to you in the name of the Lord Jesus Christ, that your labors of this day and night, shall be the cause of hundreds embracing the gospel I preach."
After I ceased to speak the chairman undertook to read from the Book of Mormon, but he shook so that it was impossible for him to read. Another man tried to speak, but he was affected in the same way and had to desist.
There was a stairway leading from where I stood down to the vestibule, and I hoped to reach it soon enough after the dismissal to make my escape; but when I got there it was full of human beings, who were, however, more like devils than men. They shouted, "Where is he? Tear him limb from limb; throw him over into the river," etc.
A tall man wearing a cloak could see me while the rest seemed blinded. He came up, covered me entirely with his cloak, slipped his arms under mine, drew me up to his bosom and whispered, "Be still and I will save you." He carried me out of the vestibule, the court yard, and nearly a block up the street, the mob crowding up against and around us the whole distance. My deliverer worked his way to the side of the street until he got to his own home when he struck the spring of a door in a stone wall, it flew open, he cast me in like a log of wood, and passed on with the crowd. In about three-quarters of an hour he came back with some of our people and I was liberated and guarded home. This man was what is generally called an infidel. The next day I presented him with the best bound set of our publications I could procure. I asked him why he saved my life, to which he replied that it was only because of a love of justice.
From the time of this occurrence the work prospered as it had never done before. Our chapel was literally packed, and some citizens even took out every window on one side, brought their own trussel and planks and built a platform the entire length of the building. On one occasion we went out after the evening meeting and baptized seventeen persons, and the conversions during the whole time were quite numerous.
One evening some rowdies came intending to mob us. I sat on the stand carefully watching every movement of the assembly. Finally I leaned over and whispered to Brother William Foster (who now sings in the Tabernacle choir) to sing us something. He started the hymn "Praise to the man." The Holy Spirit rested upon the choir and the peace of God was upon the congregation, and the quietness of the meeting was recalled to my memory by a brother on the side-walk a few days since.
During the time the cholera raged in England, in 1852, I never entered a house where it was, or administered to a person who had it but what it instantly left. One rainy night I was called to go and visit a lady who had been taken with this terrible disease. It was mid-night when I reached the house and was met at the door with the statement that two doctors had just left who said that the afflicted one must die. I entered the room, walked to the bedside and commanded the person in the name of the Lord Jesus Christ and by virtue of the Priesthood to rise up sound and whole. In fifteen minutes she was eating supper and she sang several songs before I left.
I wish here to bear testimony of the kindness, obedience and love of the Saints at the Norwich conference. They were like my children and I was their father. In their poverty they gave to me liberally, and what I received I spent freely in helping the poor and the sick, and for the work of God. Up to the time they presented me with means to return home I had not saved five shillings. After my return home, the first two hundred and seventy-five dollars I obtained I took to President Young with the request that he send it to the poorest of the poor of Norwich conference. He remarked as he took it, "Brother Spencer, you are the first returned missionary that ever did the like."
Brother Neslen, who is now usually called "Father Neslen," was president of the Lowestoft branch during my presidency of the Norwich conference. He was in good circumstances and had a nice house, but during my first visits to the branch he never invited me to his house, and after late meetings used to take me away quite a distance to sleep. On one of my visits, as we were walking on the "Esplanade," I turned to him and said, "Brother Neslen, you may think it rather strange manners, but I feel impressed to ask you the reason why you never invite me to your house?" He replied that none of his family belonged to the Church and he was afraid if he did my feelings would be hurt. (His family consisted of a wife and nine children.)
I turned to him and said, "Brother Neslen, you are president of this branch, and as foreign as it may be to Gentile manners I must do my duty. I want you to invite me to your house; if you do so I promise you in the name of the Lord that every one of your family shall embrace the gospel, and everyone shall live to go to Zion; if you do not, and have not faith to stand up in your place as the head of your own family you are not fit to stand as president of the branch; and more than that, you will apostatize and none of you be saved in the kingdom of God."
The next time I visited Lowestoft he took me to his home: his wife was kind as a mother in her treatment and in a few months the ten souls where baptized and all lived to reach Zion in safety.
I left the Norwich conference in the beginning of 1853. It then numbered one thousand and fifty-nine people—one hundred and fifty having been baptized during the last six months. I brought home with me to Zion ninety-five souls, thus fulfilling the words of my blessing that I should return to Zion bringing many sheaves with me. The great majority that came have abode in the faith and they have increased and multiplied in Israel, until they now number more than those who were left back in the conference.
In writing this short sketch I have omitted to praise individuals whose works in those days will make me love them while life lasts. But I wish here to gratefully acknowledge the kindness of Elder George B. Wallace.
My health in that land was very poor. I suffered from a grievous and dispiriting affliction all the time I was in England. After I had been there some months I met Bro. Orson Pratt; his first exclamation was, "What is the matter with you?" He told me I could go home. I said I had no money, to which he replied, "I have, and you can go comfortably."
I told him I had not accomplished what I was promised. "But," said he, "if you die here you will not accomplish it; and had you not better go than be buried in this land?"
I answered, "I was commanded to come here and perform a certain work by the highest authority in Zion. I will not go home unless you command me."
He saw my faith, blessed and comforted me and I went back to my labors.
When a boy I received, at the Nauvoo Temple, my endowments and the birthright, with promises, under the hands of my father, which I relied upon.
I returned to Salt Lake City September 19th 1853, making three years and five months, to a day, that I was absent.
In going through Salt Lake City I find prominent merchants who were poor lads in my field of labor. I find an owner of real estate on Main Street who used all the means his entire family could gather together to bring himself out here, so that he could raise means to emigrate them afterwards. I pass by costly shops of merchandise and find the owners are people who, in our Norwich Conference, were very poor. I see a cottage and beautiful grounds, and find them owned by one with whom I shared, in that land, the portion given to me by the poor.
I go through the country and find scarcely a family of those who emigrated in 1853 but what is surrounded by all the necessaries and many of the comforts of life. I now realize that whether my first mission, in its ending, was much or little, its results no man can tell.
I am satisfied and paid for the very little and feeble labors that I performed. I returned bright and zealous in the love of the truth. God has never yet forsaken me by His Spirit, and I do not believe that any man will ever be trusted to walk in the footsteps of his Elder Brother, Jesus, as a Savior of a world, or ever be seated with honor on the right hand of His Father, until he has learned to wade through deep and troubled waters, up stream and against the current without earthly props or stays.
I am closing this history near my sixtieth birthday, and have been moved to write it, that my gratitude and acknowledgement of the honor done me by the Lord, that His testimonies given to one of His servants in the latter-day work, might be preserved and live on the earth. I gratefully dedicate it to President Franklin D. Richards, with the hope and prayer that he will use it, at the time and under the circumstances which his wisdom shall dictate, for the strengthening of the faith of the young, and the comforting of the hearts of some old veterans whose touching experiences have, perhaps, never been known away from their own firesides.
MY SWISS MISSION.
BY WILLIAM BUDGE.
CHAPTER I.
MANNER IN WHICH THE GOSPEL IS PREACHED—MY LABORS IN ENGLAND—CALLED TO SWITZERLAND—JOIN MY COMPANION AND TAKE PASSAGE TO FRANCE—PROCEED TO SWITZERLAND—MEET ELDERS IN GENEVA—OUR FIELDS OF LABOR ASSIGNED US.
In presenting a sketch of missionary experience as reading matter for the young people of modern Israel, I am aware that they may have read many such before; but there is so much variety and interest connected with the means and methods which have been, and are, used in the extension of the latter-day work, that I need not apologise. So singular and diversified have been the circumstances surrounding the Elders, that there is a peculiar interest in all their narratives.
Some of the peculiarities of God's work are very prominently manifested in the missionary department. The Elders are sent without purse and without scrip, and the closer they live to this requirement, the more successful they are likely to be. It requires, however, much faith to do this, and it brings us face to face with many trials, temptations and inconveniences; but it also brings us nearer to God, as our condition requires the help which He alone can give, in blessing us with His Spirit, raising up friends and opening up the way before us.
The Elders in modern times, like those of ancient days, have generally been unlearned, which, according to human wisdom, would be a very serious drawback in teaching a new faith. In addition to this, the faith the Elders have been sent to teach is not only strange, but unpopular in the world. The sending of men, without money or learning, to establish a new religion, almost wholly in its nature opposed to the views of the people among whom they are sent, seems a strange thing. We confess it does; but God's ways are not like our ways, yet they are the best. His way of having the gospel preached serves other purposes as well as accomplishing the main object. It proves the integrity of the preacher, as there are no worldly benefits attached to the work; and it proves the sincerity of the believer, as there is no prospect of gain held out, but the truth itself. There must be earnestness and faith on both sides.
The gospel has been carried to many nations, and will be preached to all nations before the end comes. It will be readily understood that the difficulties of missionary work are much increased when the gospel is sent to nations where a foreign language to that of the preacher is spoken, even if the laws are liberal enough to permit the Elder freely to do his duty.
I labored in the Southampton (England) conference, as a traveling Elder, in the years 1852 and 1853. I had labored in the north of England and in the west of Scotland previously, and had seen hard times, endured much and been the means of bringing a number to the knowledge of the truth. The Southampton district, to which I had been appointed when this brief history begins, consisted of the town of Southampton and several smaller places convenient to visit, and containing a number of faithful Saints.
In those days Elders sent to, or connected with, what was termed "foreign missions," especially those of France, Switzerland and Italy, were in the habit of sailing from and arriving at Southampton. I had the pleasure there of making the acquaintance of such men as Andrew Lamareaux, James H. Hart, Edward Stevenson, Nathan T. Porter, T. B. H. Stenhouse, Jabez Woodward, S. L. Balliff and others. Elders Lamareaux and Woodward died in the faith of the gospel. Bro Stenhouse, although a capable man, was proud and fell from the ranks of the righteous. The remaining four named have continued their usefulness unwaveringly, and are brighter and better with the passing years. They often rested at Southampton and enjoyed the hospitality of the ever-kind Saints of that place. Their conversation was interesting as, like the old warrior who, in his stories, fought his battles o'er again, they related their experience and told of the habits and customs of strange peoples, and of the difficulties they encountered in establishing the gospel in distant lands, and of the kindness of those whom they were instrumental in bringing into the light and influence of the Spirit of God.
The Elders engaged in the British mission did not covet a foreign mission, although, probably, not one of them would have hesitated a moment about going if he had been sent. I never knew of one refusing, and I was as well acquainted with our missionaries, personally and otherwise, I believe, as any one man from 1850 to 1860. As I observed, the Elders did not naturally desire a mission that made necessary the learning of another language, and the meeting of other serious hindrances and, oftentimes, suffering and imprisonment on account of prejudice and illiberal laws. I had such feelings; and, in consequence of being acquainted with so many that were connected with missions on the continent, felt sometimes a little uneasy, like Elders at home who think it probable that they may be "called" at conference time. I was, however, ready to go if called.
My labors in the Southampton conference were greatly blessed. I had the pleasure of baptizing quite a number of people, and I am thankful in knowing that many of them are, to-day, faithful Saints in Zion. While laboring here, I was instructed by the president of the mission to prepare to go to the Shetland Islands; but, after further consideration, and especially in consequence of the favorable season of the year being so far gone, it was concluded to let the matter rest.
Early in 1854 I was sent to labor in the Norwich conference where I enjoyed my labors very much. I still thought, sometimes, of foreign missions, but now all thoughts of the French, German and Italian languages which there had been, in my mind, some danger of my having to learn, were forgotten, as there was now no opportunity of my coming into contact with foreign missionaries traveling to or from their fields of labor.
In July, 1854 I received instructions to labor in Cambridge, one of the ancient seats of learning, and now a city of colleges.
My mission here embraced, as a special work, the distribution of our Church tracts among the professors and students; and my experience in this labor, if not always pleasant, was exceedingly profitable to me, arising from the necessity of preparing myself to answer questions, give explanations and to cultivate the virtues of patience and long-suffering. I persisted in the labor, however, and, in time, enjoyed it. Although there was less apparent good done in adding to the Church than in any former field of labor, I endeavored, with the help of God, to do my duty while I remained in that hardened city. One day I was resting at the conference house in Cambridge, when a letter came for me from Liverpool which contained the following appointment:
"TO WHOM IT MAY CONCERN:— "This is to certify that Elder William Budge is hereby appointed to labor under presidency of Elder Daniel Tyler, president of the Swiss and Italian missions of the Church of Jesus Christ of Latter-day Saints," etc., etc.
It was signed by President Franklin D. Richards who then presided over the branches of the Church in the British Isles and adjacent countries. That foreign mission, at last!
The reception of that appointment brought with it, to me, one of the strongest evidences of the divinity of this work: it brought the spirit of my new mission with it. As I finished the reading of the letter my feelings were entirely changed. I was both ready and willing, and was not satisfied until I procured a work on German, and had actually started on my journey to Switzerland.
Elder Samuel Francis, now of Morgan County, Utah, as stated in a letter accompanying my appointment, was also called at the same time to the same mission. On my way to join him I spent one night in London. In the evening I attended a meeting in one of the branches. Years after I had the honor of presiding over the London Conference, but this was the first meeting I ever attended in the great city. We had a good time, the Spirit being poured out bountifully upon us. Several Elders spoke, and one, referring to my going to Switzerland, prophesied before the people that I would yet preside over the British Mission. I was astonished, and thought that perhaps my brother's zeal and good feelings had controlled his tongue; but, by the direction of our Heavenly Father through His servants, after the lapse of twenty-four years, it did surely come to pass.
Brother Francis received me kindly at Brighton, where he labored. He had, for a companion, a book entitled "French Without a Master," and I noticed he often consulted it. He told me he had been "reading up" and had made some progress. I had not had time to "read up" much, and, consequently, my progress was not worth mentioning; but I felt consoled somewhat when I thought how convenient it would be to have a companion who could act as interpreter on our journey through France. We sailed from New Haven for Dieppe on the 28th of September, 1854. The voyage was not a long one, but the sea was troubled so much that, during part of the time, we did not think a great deal about either French or German, with, or without, a master. As we drew near the shores of France, we thought it necessary to make some inquiry about the Custom House and passport regulations. Bro. Francis made some advances in French to a Frenchman, but the party addressed, evidently, did not know much about "book French," as spoken by my esteemed companion. Long after this I found that the provincial natives of a country frequently speak a corruption of the language and are not familiar with the language proper when spoken. It was agreeable to us to think that this Frenchman might be one of that class.
We landed, had our baggage examined in the Custom House and were passed out into the street, strangers in a strange land. We were anxious to find the railway station and Bro. Francis at once brought his "French Without a Master" to light. He stopped and endeavored to get up a conversation with two different natives whom he met on the street, but, unfortunately, they were not "up" in their education and we were obliged to go back to the ancient and barbarous language of signs, although my companion's perseverance was worthy of greater success.
After stopping several hours in Paris and Macon we arrived at Geneva, the headquarters of the Swiss and Italian Mission, in good health and spirits; but before entering the city the police stopped our diligence (stage) and collected our passports. They were taken into the police office in the city, where they were kept until the owner concluded to travel further; but, in the meantime, that is, next day, we were furnished with a permit, intended to save us from annoyance if the police should take special notice of us.
Our brethren met and welcomed us. They were Elders T. B. H. Stenhouse, president of the mission, although about to leave, having been released to gather with the Church, Daniel Tyler, his successor, George Mayer, J. F. Secrist, G. D. Keaton, C. R. Savage and John Chislett.
On Sunday, October 1st, we met in general conference, which lasted three days, where we had a time of rejoicing together. At this conference Elder Francis was appointed to labor in Italy among the Waldenses who speak French; and I was appointed to labor under the direction of Elder Mayer in the Zurich Conference, a portion of Switzerland where the people speak German. It was with regret that I parted with my intelligent companion, Brother Francis. I heard from him at intervals afterwards; and, in the course of time and changes, under the providences of God, we met again in England to labor together in the Birmingham district.
Geneva, although not the capital of the Swiss Confederation, is its principal city. It has now a population of about fifty thousand. Nearly four thousand of these are employed in the manufacture of watches and jewelry. The city, situated on the southern end of the lake of the same name, presents a majestic appearance; the hills beyond and around forming a beautiful prospect.
CHAPTER II.
ARRIVAL IN BERNE—ITS PRINCIPAL OBJECTS OF INTEREST—GO TO WEININGEN, WHERE I REMAIN TO STUDY GERMAN—SKETCH FROM MY JOURNAL—HUNTED BY MOBS—INTERVIEWED BY THE MAYOR.
On October the 4th I left Geneva with Elder Mayer for our field of labor. We sailed about thirty miles on the lake and then had a short, pleasant walk to Lausanne. This place has a population of twenty-eight thousand; it is the capital of the canton De Vaud, and is a very attractive place of residence.
At 3 p.m. we took our seats on the diligence and were soon traveling along towards Berne, the capital city of the Swiss republic, where we arrived at 5 o'clock on the following morning.
Berne has now a population of about forty thousand. It is the capital of the canton as well as of the nation. It is built on the River Aar. Numerous quaint and ornamental fountains decorate its streets; but the buildings are dull and heavy-looking, the windows being generally small. It is what might be called an old-fashioned place. The city derives its name from the word baren, the German for bears. The figure of that interesting animal is conspicuous everywhere, on town gates, fences and houses. For centuries living bears have been kept at the public expense. The Bear Pit is one of the places of interest about Berne, as there is generally, in fine weather, a number of people collected there to enjoy the antics of the imprisoned animals. An Englishman fell into this pit on the night of the 3rd of March, 1861, and was torn to pieces after a desperate struggle. There are many interesting places about this remarkable old town. It has a fine old cathedral, built in the sixth century, with an organ, justly celebrated, said to be about equal to that of Fribourg, another town in Switzerland. The Fribourg organ has sixty-seven stops and one thousand eight hundred pipes, some of the latter being thirty-two feet long. There are also a museum, palace, hospital and other objects of interest.
Our next stage was to the town of Baden where we took train to Schlieren, and then walked to the village of Weiningen, about six miles from Zurich, the principal city of the German portion of Switzerland.
There was a small branch of the Church at this place, and it was designed that I should reside here for a time to commence my study of German. On reaching Bro. Hug's house we were received in the most friendly manner, and soon had some refreshment of which we stood in need. At night a prayer meeting was held in the house. I much enjoyed the spirit which prevailed, but understood not a word. The sound of speaking seemed to be continuous, and it was impossible for me to catch the beginning or end of a word or sentence. The Saints here numbered, in all, fifteen or sixteen, the fruits of the labors of Elder George Mayer who lives now, I believe, in Utah County.
On the 6th, Bro. Mayer went to Zurich and I was left with my Swiss friends and my books.
The family with whom I lived showed me every kindness. How strange it is when a person cannot make known his thoughts, nor understand people when they talk! The very sound of German was harsh to me; but I soon got accustomed to it.
I soon learned that the authorities of Switzerland were very suspicious of anything like a gathering of the people and, therefore, all we did had to be kept very quiet. I did not attract much notice, however, because I was kept very busy in my endeavors to acquire the language.
In my journal I find the following:
"November the 25th. For some considerable time past the inhabitants of Weiningen have been lying against the Saints, and the spirit of persecution has been increasing. The village minister has been lecturing against the 'Mormons' and made the people worse. For the last two or three days they have been threatening to put a stop to 'Mormonism,' and they commenced in the following manner:
"About eight o'clock this evening, while Bro. Henry Hug was gone to baptize two persons, a crowd gathered around the house, railing and swearing against us. They forced open the window shutters and, at length, entered the outer entrance of the house where several of the brethren had gone to speak to them. The mob would not listen, but forced their way into the room, beating back the brethren; we were trying, in the meantime, to prevent them. The mob being more particularly in search of Elder Mayer or myself, gave a howl of satisfaction when they perceived me. Bro. Mayer was not in the place and several men instantly laid hold of me and soon dragged me to the door. The brethren, seeing this, made another effort and succeeded in rescuing me, when a general fight began as well as it could be maintained by seven or eight persons against forty or fifty, that being the number that could come into the apartment. At this stage of the proceedings the small light that stood upon a table was extinguished and we were in sudden darkness, which at once put an end to hostilities. The thought had just passed through my mind that if I could make my escape it would save the property in the house from destruction, and the people from this riotous mob. As soon as we were in darkness Sister Ragela Hug whispered to me to follow her; I did so and, by some crowding and caution, we reached the hall doorway, when a man got hold of me by the hair. I quickly gave him a dig in the stomach with my elbow which as quickly caused him to let go his hold; but he gave the alarm. It was, however, too late: we had gained the back room, which we entered and bolted the door inside. I had but time to unfasten a window and leap from it to the ground before the crowd issued from the doors, both in the front and back of the house. I ran a short distance, then stood and listened, but, hearing no one pursuing, I went into the orchard and drew near the house again, as I wished to know whether the mob had left the house, for if they had I expected the Saints would be safe from further trouble. When near enough I heard the men searching for me in the out houses; so I turned and walked into Zurich, which place I reached about 2 o'clock in the morning, my body bruised, my head uncovered and my clothes very much torn. I went to Elder Baer's house and was soon admitted, had some refreshments and went to bed and slept soundly.
"The next day Elder Baer went to Weiningen and I spent the day with Elder Mayer and the Saints at the meetings. In the evening Elder Baer returned and told us that Bro. Henry Hug, while baptizing on the previous evening, was interrupted by a portion of the mob that had annoyed us. He was smitten on the face and taken before the authorities, first at Weiningen and then at Zurich; and was kept in prison all night. Also that, after I had left Weiningen, the brethren and some of the crowd did some fighting, but there was no one hurt much. Thus the Lord once more delivered us out of the hands of our enemies."
Only a few days elapsed after these events before I was summoned to appear before the Stadthalter (mayor) who, by the aid of an interpreter, examined me at considerable length, the substance of which I insert here as complete as possible:
QUESTION.—How old are you?
ANSWER.—Twenty-six years old.
Q.—Where were you born?
A.—In Lanark, Scotland.
Q.—Did you ever follow any business, if so, what was it?
A.—I was engaged at an inn, and afterwards in the boot and shoe business.
Q.—Where did you come from to this country?
A.—From Cambridge, England.
Q.—Were you long in England?
A.—About three years and a half.
Q.—In what part?
A.—In many parts.
Q.—Had you property left you?
A.—No.
Q.—Then you made some money by your business?
A.—Yes, while engaged in it.
Q.—Did you follow any business while traveling in England?
A.—Yes.
Q.—What?
A.—Lecturing.
Q.—On politics or religion?
A.—Religion.
Q.—What did you come to this country for, and what have you been doing since you came here?
A.—I came here partly to learn the German language, and to give lessons in English, and I have been doing so since I came.
Q.—How long is it since you came into Switzerland?
A.—I came into Switzerland on the last day of September.
Q.—Into what part?
A.—Geneva.
Q.—Are you a believer in the doctrine of the people called Mormons?
A.—Yes, sir.
Q.—As it is taught in this country?
A.—I do not yet understand the language of this country.
Q.—But you believe the doctrines?
A.—Yes, those that I understand.
Q.—Have you taken any active part in Mormonism in this country?
A.—Of course not; I have just said I was ignorant of the language.
Q.—Do you believe in the plurality of wives as being true?
A.—Yes, sir.
Q.—Have you taught it to the people here?
A.—I cannot convey my thoughts or belief to the people, as I have not mastered the language sufficiently.
Q.—Have you any desire that the people here should believe the doctrine of plurality of wives?
A.—I would rejoice in knowing that all people believed in the Bible.
Q.—Do you believe that the Bible teaches that doctrine?
A.—Yes, most certainly; any one who believes the Bible must believe that doctrine. (I here offered to explain it from scripture, but was informed that they did not interfere with the faith of any man, and that everyone had a right to draw their own conclusions from the Bible; but he, the Stadthalter, wished to know if I desired to see that doctrine put in operation in Switzerland, to which I replied in the negative.)
Q.—Why not?
A.—Because the people are not prepared for such a state of things, and it would be unlawful.
Q.—Yes, but if you had the power, would you not introduce the practice of that system?
A.—No.
Q.—Why?
A.—I have no desire to do anything against the spirit of the laws as at present established. Again, I have no right to introduce such a state of things: I never received authority from God, who is the Author of the Bible religion, to do such a thing; so that, if I had the power, I have not the disposition to do so in this country or any other.
Q.—Do you know Mr. Mayer?
A.—Yes, sir.
Q.—How long have you know him?
A.—Since I came to this country.
Q.—Did you not know him before?
A.—No, sir.
Q.—How did you become acquainted with him?
A.—I met him at the house of a friend.
Q.—In what place?
A.—In Geneva.
Q.—Will you give us the address of that friend?
A.—Certainly, you can have it; but I may mention that my friend [A] left Geneva for America nearly two months ago. (The authorities here showed some dissatisfaction at the nature of my last communication.)
Q.—Is Mr. Mayer an American?
A.—I never asked him, but I believe he is.
[Footnote A: Elder T. B. H. Stenhouse, who had been released.]
Q.—Do you know what business he followed before he came to Switzerland?
A.—No, I knew nothing of him.
Q.—Did you ever tell the people here that by paying a certain sum of money, or as much as they could, they might obtain a passage to America?
A.—I know nothing of such an arrangement; besides, I have repeatedly stated to you that I cannot speak German well enough to explain anything.
Q.—Do you know anything of such a matter among the Mormons here?
A.—No, I do not. [B]
The Stadthalter now advised me to continue to abstain from taking any active part with the "Mormons" as, perhaps, I was not aware (not being able to read the public newspapers) to what extent the people were excited against "Mormonism," and told me I would be sent for in about a week to obtain the necessary papers to stay in Zurich, as it was dangerous for me to remain longer in Weiningen. Thus ended my first examination, and for the next two weeks I heard nothing from the authorities; but rumors were prevalent that the "Mormons" were about to be expelled.
[Footnote B: In being questioned about emigration, the object was to convict us of receiving the people's money by making promises which we could not fulfill. Any one, of course, could secure a passage to America by paying the necessary amount. The laws of Switzerland did not prevent emigration.]
CHAPTER III.
LETTER FROM ELDER SECRIST—ORDERED TO LEAVE ZURICH—ARRESTED AND IMPRISONED IN A FILTHY DUNGEON—TAKEN TO BETTER QUARTERS—RELEASED.
About this time I received letters from several of the brethren in other parts the mission, from which I learned that we in Zurich were not the only ones who were being persecuted. From Bro. Secrist's letter, written at St. Louis, France, I copy the following:
"You may think it strange to hear from me, an outcast (not on the island of Patmos, but in the kingdom of France) for the testimony of the truth and of the gospel, which we preach. I hardly know how to begin my history. I left Geneva sick, yet complained little. It was with much difficulty and distress of body that I arrived at a good sister's house in Thun, where I had a severe time for about three days. About one week after, President Tyler came to see me. We ordained three to the Priesthood. I kept myself hidden from strangers, and traveled from place to place after night, and as the Saints are very much scattered, frequently walked twelve miles after dark. I felt after a time that something was not right, and as the reigning Stadthalter wished to see me to learn from me concerning our doctrine, I went to see him. About this time he received a note from Berne, stating that 'Secrist had left the canton and if he were to show himself, to see after him and send him to Berne,' yet he (the Stadthalter) gave me the privilege of going to Berne by myself, instead of sending me by a policeman.
"I went, expecting to get a hearing, but this was denied me. They wished to know where I wanted to go. I answered to Thun. They replied, 'You cannot go to Thun,' and got into a passion and sent me to prison, where I remained nine days. The brethren did all they could for me to get the authorities to hear me, stating that the preacher at Siglerswyl (who complained against me) did not represent the thing as it was. They had encouragement to have a re-hearing for me, till last Friday. They had petitioned testifying that I had not brought a strange doctrine in the land, etc., but all to no purpose; in short, on last Saturday morning, I was transported by a policeman, and never got clear until at the dividing line of Switzerland and France."
I first made the acquaintance of Elder Jacob F. Secrist in Geneva, and found him to be a very humble and devoted missionary. He had just commenced to lay the foundation of a permanent work in Berne and Thun (a town some fifteen miles distant from the former) where he had by the blessing of God, after enduring many hardships, baptized a number of good people and established one or two branches. He was honorably released to return to Zion, but did not live to enjoy the happiness of a re-union with his family in this life, as he died somewhere in the States on his way home.
For four or five weeks during these exciting times I kept no journal, as it was not prudent under the circumstances to do so. In a country where a man may be arrested and imprisoned at any movement, as we then expected to be, and without a knowledge, on his part, of any charge being made against him, it was not safe to write and carry evidence of one's movements and connections. Although there was nothing wrong about our acts or intentions, as our only desire was to remain that we might teach our brethren and sisters and preach the gospel, as required by the revelations of God; we wished to avoid bringing trouble on others, if we had to feel the effects of prejudice and persecution.
About this time Elder C. R. Savage, now of Salt Lake City, whose field of labor was at Lausanne, visited us. I was greatly pleased to see him. He was an old acquaintance, as we had been fellow-laborers in the Southampton conference in England.
While daily expecting to hear from the police-authorities, we occupied all the time we could in straightening up Church records and accounts of Church books received from and sent to different places, which was somewhat difficult as we had to estimate values in different kinds of money.
As the time passed, Elder Mayer was busy visiting and preaching to the Saints and strangers, who attended our meetings, and I assisted him to the best of my ability. I had studied hard and was steadily improving in a knowledge and use of the German tongue. We anticipated trouble from the authorities, in consequence of rumors prevailing, but we trusted in the Lord who had sent us to warn this nation, and we waited with confidence coming events.
About December 16th, Elder Mayer and myself received notice from the police to leave the canton of Zurich within eight days. Elder Mayer made application to the American consul, who would do nothing for him, and I wrote to the British ambassador at Berne. In my communication I claimed protection as a British subject and stated how I had been treated by the authorities of the canton in which I then was, they even refusing to give any reason for the unjust course pursued in regard to me.
He gave an almost immediate reply in which he stated that he had asked for explanation concerning the course pursued towards me, and had also used his influence to have the order of banishment suspended for a time. He then asked me to write him fully, as I afterwards did, any and all causes which I might think had led to the action of the authorities.
Elder Mayer, as the American consul would do nothing for him, had to leave and was shortly afterwards honorably released to return home to Zion: and notwithstanding my protest, the act of expulsion against me remained in force and I had also to leave or go to prison, and remembering the advice of the ambassador, to comply with the orders of the police until the matter was fully investigated, I concluded to comply with the requisition.
Brother Mayer was the first missionary sent to Zurich in this dispensation. He was an example of industry and perseverance in his ministry and was the means of accomplishing a great deal of good. He baptized quite a number and organized a branch of the Church in Zurich and another in Weiningen. He left, carrying with him the blessings and good feelings of both Saints and strangers who knew him.
I concluded, waiting the final issue of the ambassador's negotiations, to remove to Badan in a neighboring Catholic canton. Brother Savage, who could not speak German, decided to go with me for a few days before returning to his field of labor in Lausanne. The grief of the Saints was visible on every countenance, they felt discouraged, it seemed to them that, in the departure of the Elders, the last link connecting them with the body of the Church was about to be severed and that they were soon to be left without a shepherd.
The excitement about the "Mormons" had been considerable, the newspapers, as usual, printing all manner of falsehoods concerning us and those of Zurich printing a notice of our expulsion and advising the authorities in neighboring cantons to look after us. The Protestant cantons manifested their opposition to us the most, and the excitement among them was general. The Catholic cantons showed little interest in the matter, therefore we thought it best to take refuge in one of them.
Extremely little has ever been accomplished by the Elders among a Roman Catholic population, in consequence of the dense ignorance, in a general sense, of the mass of the people and their unwillingness to examine anything religious apart from their own faith—the result doubtless of an education which shackles thought and crushes out aspirations which would lead to religious freedom. A few days experience, surrounded by an unfriendly influence, inclined us to accept an invitation to visit a family of Saints in Weiningen, the same with whom I had lodged at a former period and in whose house I had been mobbed. That place was, however, within the boundaries of the canton of Zurich and therefore dangerous to our liberty. We had been considering the propriety of Brother Savage returning to Lausanne and my going into one of the other Protestant cantons where there were a few scattered Saints, but I thought it would be better to reserve my visit in that direction until the excitement was somewhat allayed that I might be able to remain for a season.
At this juncture the invitation reached us from Weiningen. Our friends promised us the utmost secrecy and care, as they, of course, understood that I had been banished and was in danger, if found in the canton. I finally concluded to go to Weiningen, and as the distance was short Brother Savage accompanied me. We got within two or three miles of our destination as it was getting dark, and, as arranged, were met by two of the brethren who came to pilot us into town in safety. On our arrival at Brother Hug's residence we were met by kind friends whose glad countenances testified to the happiness they felt at beholding us. Supper was ready and we all sat down to partake of the blessings provided by this kind family when suddenly the door was thrust open and a policeman, with several assistants, walked into the room and arrested Brother Savage and myself.
They next proceeded to relieve us of such things as our pockets contained, all the while asking questions which we did not answer, and congratulating each other upon the capture they had made. I had quite a sum of mission money in large silver pieces which I intended to send to Geneva by Brother Savage. As our visitors commenced to relieve us of such articles as we had, the Hug brothers (there were several of them) interposed, which led to considerable wrangling, when I thought of the money, and backing against brother Jacob Hug, drew nearly all of the money out of my pocket, unobserved, and, as I thought, put the money into his, but the outside opening of his trousers led down his leg as well as into his pocket, and, unfortunately, in the hurry the money went the wrong way, making a noise and scattering all over the floor. The police, amazed, cleared the floor and picked up most of the coin. Brother Jacob Hug claimed the money, however, and as the police could not prevail upon me to own it, Brother Jacob had it returned to him the next day. Without partaking of the good supper which had been set before us we were escorted to temporary quarters for the night at the house of a village policeman. On the way a remark was made by one of us when we were at once ordered not to speak. We were placed in a large room and against the door inside was pushed a heavy table, on which were placed a loaded musket, a bottle of wine and a loaf of bread. The contents of the first for us if we attempted to escape, and of the two latter for the benefit of the policeman and his assistant, who sat up all night to take care of us.
Our guards felt elated over their wine and our capture, the circumstances connected with which seemed to please them very much. I wondered how our arrival in the village was known, and so soon, but learned all about it from the conversation that took place between them. Some persons had accidentally seen us meet the brethren who came to guide us into the village.
Not having answered their questions when they arrested us, they took it for granted that we did not understand German, so they spoke freely. The policeman pointing to me said, "That is a fine fellow, he used to pretend to give English lessons, how could he, when he cannot speak any German?"
We were hungry, at least I was, and supposed Brother Savage was also. I dared not ask him as we might have been separated, but when it grew late and there was no sign of anything for us to eat, I distinctly asked in German if we were to have any supper. The effect of this very natural request was most remarkable. The policeman sprang to his feet and without a word walked over to where I sat, put his fist to my face and hissed out the word, "I thought you could not speak German."
I replied, "O yes, I can sometimes."
"Then why did you not answer me in Mr. Hug's house?" he asked.
I answered, "Because I did not choose to do so."
He was very angry and appeared ready to strike me, but he thought better of it and walked back to his seat, stating that we would get no supper. Just at this time his wife looked in at the door and with great kindness plead with him to allow her to give us something to eat, but he would not. He at length got up and offered me a piece of crust of the bread in a very surly manner, which I declined. I then told him we were ready to go to bed. He pointed to the floor and said we might lie there, but his wife again interfered in our behalf, and after considerable sharp talk on her part, as well as his, she was permitted to bring in a bed and bed clothes, when we lay down and spent the night very comfortably, as we were tired.
Early in the morning we were ordered to get up, and without breakfast and marched to Zurich, six miles distant. Like Brother Secrist, we had to go before, the policeman walking behind with his musket over his shoulder. As we reached Zurich our procession attracted the attention of the citizens, and, before we reached the jail, had quite a following. At the jail Brother Savage and I were separated. I was taken to an underground cell and locked in. Its size was about eight feet by six, with one small window on a level with the street; but worst of all, the cell was abominably dirty. The furniture consisted of a narrow bench and one or two old rugs, the place being used to confine persons in temporarily, until they were taken away for trial. During the day a number of prisoners were unceremoniously pushed in and shortly afterwards taken away again, and although most of them were anything but pleasant companions, the changes made broke the monotony of the long prison hours. They were all hand-cuffed and some looked as if it were a very proper precaution. Some were bound with great severity and begged me, as soon as we were alone, to adjust the small chain which was round their wrists, in the hope of obtaining relief.
As the day wore on the polluted atmosphere of the cell sickened me. The foulness of the place was beyond description, the very walls as high as a man could reach were covered with filthiness. I grew tired, as there was no resting place, being on my feet all day, and hungry, as I had not eaten anything for about thirty hours. At seven o'clock at night I was taken out of the den and brought before my former acquaintance, the Stadthalter, with whom I had quite a friendly conversation, more seeking information on his part than as an examination. I complained bitterly about the place of my confinement, which I think had not been known to him, and he told me that he would send me to a more comfortable place; he also said he did not desire to punish or expel me, but he was obliged to meet the wishes of the priests, whose influence was very great. A policeman was now ordered to take me to new quarters.
How fresh and invigorating was the air when we stepped out into the street! The extreme pleasure in some degree compensated me for what I had endured. I walked alongside of my new conductor until we reached a prison situated in the upper part of town, where I was received by the jailor and introduced to four genteel looking young men, who occupied two rooms in the building. My new friends were quite pleased to see me, and, bringing up their seats close to mine, inquired in a friendly and confidential way "what I was in for." I told them it was for preaching, which caused them to look at each other rather dubiously, as much as to say, "that story won't do," but I afterwards explained matters more fully, and I think satisfied them with the facts.
There were two beds in one room and one in the other, all clean and neat, although made every morning by the prisoners themselves, this labor being one of the duties of the prisoners. My companions desired me to occupy the single bed while they occupied the two in the other room. This was kind and acceptable, and before I lay down I rejoiced in expressing my great thanks to God, the giver of all good, for His kindness unto me, and in so ordering, that I had an opportunity of sleeping in peace. Indeed, although it may seem strange, I was grateful for the privilege, of resting from the anxiety and suspense to which I had so long been subjected. It was a kind of relief to be in prison under the circumstances, especially as I felt that I had done all the good my opportunities permitted, although there were some serious doubts in my mind as to when I might obtain my freedom.
It should be remembered that in Switzerland then, and in other European countries, a man might be imprisoned on suspicion at any time, without any certainty as to when he might be liberated. I slept well, and arose early, agreeable with our prison regulations. Our first work was bed-making, which had to be done well, as it was afterwards inspected. It was here I took my first lesson in that domestic labor, and as I appeared awkward in my first movements, one of my companions kindly offered to assist me. My companions were all respectable-looking and well-dressed young men, and supported by the canton, as they told me, for stealing. Three had been hotel waiters. They were cheerful and entertaining, and, during the time I remained with them, treated me with the utmost consideration. One of them, a mimic, diverted us daily with exhibitions of the walk and social manners of men of different nationalities, which were exceedingly good and helped to pass away the time, and I, when opportunities offered and sometimes at their own request, encouraged them to live a better life, and taught them some of the principles of the gospel.
There was one serious trouble; we were always hungry, being only half fed. Our meals were served with due regularity, and consisted of a little gruel and a small portion of bread for breakfast, of potatoes and sometimes sour krout with a very small piece of meat for dinner, and gruel and bread, as a change, for supper, but not half enough at any time. No matter what position we occupied, or what we were doing, as soon as the key rattled in the door about meal times we were on the alert and ready. I had spent four days and three nights in prison, when one day the jailor came in at an unusual time and said, "Mr. Budge, you are at liberty to go." I was not told why I was imprisoned, nor why I was set at liberty, and I asked no questions, but, taking leave of my companions, walked out into the street a free man. I found Brother Savage at liberty. The Saints had only that morning learned where we were in custody. Brother Savage, after the first day's imprisonment, had been obliged to consort with vile characters and in addition to other inconveniences had to endure the noise of their riotous conduct. In a day or two he left for Lausanne, expressing the natural kindliness of his disposition towards me and wishes for my safety, as I thought it best to remain in Zurich, at least until I received another notice to leave.
There was still no news from Berne with regard to myself, although I looked for immediate results after the dispatch of my last letter to the ambassador, and I continued to attend meetings and instruct the people, taking special pains to inform them in regard to the organization of the Church and the jurisdiction of the Priesthood in its varied callings, foreseeing the probability of their being left to themselves, at least for a time. I was naturally in a state of suspense, although the authorities made no new movement. I moved about very quietly among the Saints and others, subjecting myself to such inconveniences as were necessary to enable me to do my duty, the newspapers in the meantime still keeping the people in a state of excitement about the "Mormons."
CHAPTER IV.
PROGRESS IN LEARNING TO SPEAK GERMAN—COMMUNICATION FROM THE BRITISH AMBASSADOR—NOTIFIED TO LEAVE ZURICH—GO TO SCHAFFHAUSEN—THE FALLS OF THE RHINE—UNABLE TO OBTAIN PERMISSION TO REMAIN IN THE CANTON—SEEK ANOTHER PLACE OF RETREAT—LODGE WITH A FAMILY OF SAINTS—DIFFICULTY IN KEEPING SECLUDED—CALLED TO GENEVA—RETURN TO ENGLAND.
The Saints in Zurich and vicinity were enjoying much of the Holy Spirit and rejoicing greatly in the faith of the gospel of Jesus Christ; they were beginning to comfort themselves with hopes that I might be permitted, after all, to remain among them unmolested; and I was, under the blessing of God, making such progress in conversation as encouraged me in hopes of being still more useful, when at length I received the following communication from the British ambassador:
"BERNE, JANUARY 11, 1855.
"Sir:—I have to acknowledge the receipt of your letter of the 20th ult., and of your passport transmitted to me therein.
"The information conveyed in that letter, that you belonged to the sect denominated 'Mormons,' and the indication it contained that you were in the habit of preaching its doctrines, alike revolting and opposed to civilization and religion, led me to anticipate the results of my application to the Federal Council for explanation as to the motive of your threatened expulsion from the canton of Zurich. But having requested such an explanation at the hands of the authorities here. I thought it right to allow the matter to take its course and I therefore waited until I should receive from the Federal Council a reply to the note I had written on the subject. This reply I only received yesterday morning and I was fully prepared for the tenor of its contents. These are in brief to the effect, that Mormonism has lately been on the increase in the canton of Zurich, and its preaching and ceremonial acts have given rise to disorders in one locality on account of their immoral tendency, so that the police had deemed it necessary to refuse to the two Mormon teachers permission to reside in the canton; that you are one of these teachers, that you have hitherto resided in the district without legal permission to do so, and that it is the refusal to grant you such permission (which is required by Zurich law for Swiss citizens as well as foreigners and may be refused by the authorities to any one on just causes) of which you now complain.
"It is further observed in the note of the Federal Council, that the Government of Zurich, considering that Budge belongs to the sect of the Mormons, and devotes himself to the propagation of their tenets, that among these is found polygamy—a state of things incompatible with the basis of social and family life in the above canton, and, lastly, that the preaching of these individuals has occasioned disorder, is of the opinion that the determination of the police of Zurich is fully justified.
"The Federal Council itself approves of this determination on the part of the Government of Zurich, and is of opinion that there are no grounds for any longer delay being allowed, previous to your being ordered to quit the canton. This decision was transmitted to Zurich by last night's post.
"Coinciding as I do in the estimate formed of the pernicious doctrines held and disseminated by you, according to your own admission in your letter to me of the 20th of December, and considering that a Swiss citizen acting in a similar manner would meet with precisely similar treatment, I can see that I should not be authorized in interfering in any way as the queen's representative here, to prevent the execution of the order of the Zurich authorities—that you should leave the canton immediately. If you will follow my recommendation you will comply quietly with the order you have received, and in selecting your destination, if you should still remain in Switzerland, you will do well to recollect that other cantons have the same laws in this respect as Zurich and that wherever you go it will be advisable for you to refrain from preaching doctrines, which, whatever may be your own belief, are abominated as in the highest degree blasphemous and immoral, by the whole civilized world. I retain your passport in case you should wish to have it signed by me, to render it valid for any particular route you may decide on taking, and I will transmit it to you on learning your intentions. I am, sir your obedient servant,
"G. V. R. GORDON,
"H. B. Majesty's Minister.
"To Mr. William Budge, Zurich."
The strong prejudice of the ambassador is very apparent in the opening lines of his letter. The idea is conveyed, that he would not have made any application at all on my behalf if he had known that I was a "Mormon," that fact apart from the merits of the question at issue would have been sufficient to cause him to neglect his duty as a protector of his countrymen and their interests; but, having requested such an explanation at the hands of the authorities, he "thought it right to allow the matter to take its course." I thought as much when I wrote my first letter, therefore made my protest urgent, and refrained from introducing any religious consideration until he would commit himself in an effort to do me justice.
The reply of the Federal Council as quoted, contained several misrepresentations, but without them there would have been no showing of necessity or consistency in expelling a stranger from a "free republic." The disorders referred to were the acts of native mobocrats without provocation, and there was no more immorality about the baptism of believers into the Church of Jesus Christ of Latter-day Saints than the baptism of people into a Baptist community. It was not necessary to refuse the two "Mormon teachers permission to reside in the canton," as we had duly deposited our passports and met all requirements made upon us by the authorities, and therefore did not ask for permission, which we had long enjoyed.
In regard to polygamy, we did not teach it and had testified before the authorities that we had no disposition or authority, even if we had the power, to interfere with social life in the canton, by advising the practice of our marriage views. It was true that "Mormonism" was increasing and also the rage of the priests proportionately, and as something had to be done to satisfy them, the rulers gave an unrighteous decision, which was endorsed by a narrow-minded British minister.
In a day or two after the ambassador's letter was received, I was summoned before the police and received peremptory orders to leave the canton in three days, or I would be arrested.
At last I was obliged to leave Zurich, and all our friends were full of grief on account of the determination of the authorities to drive us from the country. I had been pursuing my studies at all convenient opportunities and was able now to teach the Saints with more freedom, and since Elder Mayer's departure, the responsibility of the work in this part of the mission had devolved upon me. The interest I felt in the prosperity of the Saints was deep and abiding, and I sought the help of the Lord to enable me to instruct them in those things which were most necessary under the circumstances, feeling as we all did, that I would probably soon leave them. I felt the importance of the work being sustained in German Switzerland, so I determined to go no further away than was absolutely necessary.
On January 16, 1855, I left Zurich for Schaffhausen, and arrived there the next day, having walked part of the way. I had an introduction from a sister to a family in this place on whom I called and by whom I was kindly received, but it was necessary for me to obtain permission to lodge with my friends; I therefore visited the police office and explained that my passport was in the hands of the ambassador and would reach me soon, and they concluded, "as an obligation," that I might stay in town one night without it. On the second day of my arrival I was summoned before the police and examined, and had to telegraph to the ambassador, who replied that the passport was on the way, which for the time prevented me, I suppose, from being locked up.
My passport arriving on the 20th, I went to the police office and presented it, was closely questioned, and came to the conclusion that there was not liberty enough to teach the truth in this place. Schaffhausen is near the line between Switzerland and Germany, which accounts for the unusual severity of its regulations. I was in hope of doing some good, as the neighbors continued visiting my lodgings to see and talk with the "Englishman," and smoke their pipes. In talking we could hear, but it was with difficulty sometimes, when there were a number present, to see each other through the smoke.
Near this city are the beautiful Rhine Falls which have a world-wide reputation. I here introduce the following brief description of these beautiful falls from a work lately published:
"The falls of the Rhine, near Schaffhausen are among the largest in Europe. Though nothing in comparison with such falls as Niagara, they are imposing and beautiful. Shortly after passing the pretty town of Schaffhausen, the Rhine hastens, hurrying on for about three miles narrowed between woody knolls and low rocks. By these rocks, in the pass between Daschsen and Neuhausen, the river is divided into three shoots, which dash down a depth of about seventy feet. The spectacle of the falls is exceedingly fine on both banks, where every accommodation is equally made for visitors to enjoy the scene.
"A fine view of the falls is obtained from the garden of the castle of Laufen, on the left bank of the river. It is immediately opposite the Schweizerhof, from which visitors can cross in a ferry-boat, fare half a franc. The land belongs to a private family, but, by contract with the canton of Zurich, strangers are permitted to visit the castle and grounds; fee, one franc. A wooden balcony overhangs the rush of waters. The actual fall here is about eighty feet. The water's division into three shoots can be well seen. The largest body of water falls during the months of June and July. Although this, one of the finest falls in Europe, is not a Niagara, nevertheless the general landscape is superior to that in the vicinity of Niagara falls. The range of the Alps including Mont Blanc, distant 185 miles, can be seen from this point and this alone would form a feature of the place."