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.
"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 ourdiligence(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.
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 thediligenceand 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 wordbaren,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."
"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 theStadthalter(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, theStadthalter,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]
TheStadthalternow 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.]
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 reigningStadthalterwished 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 (theStadthalter) 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."
"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 reigningStadthalterwished 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 (theStadthalter) 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, theStadthalter,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."