The Geneva law of February, 1844, which grants to foreigners to whom the Department of Justice and Police refuses the permission of residing in the Canton, the right of appeal against this measure to the Council of State, secures to them at the same time the right of being heard by a member of that body specially delegated to that end, and of giving personally to the Council of State every explanation which they may believe useful in order to justify their appeal. (Article 5 of the above law.) This guarantee evidently is intended to allow the foreigner to explain himself with regard to the grounds alleged for his expulsion. Can this Genevese law be considered to have been fully executed when the Council of State, abandoning the grounds of accusation alleged by its own Department of Justice and Police, bases the expulsion upon entirely new grounds with regard to which it gave the foreigner no opportunity to explain herself? It is difficult to admit this. Such, however, is precisely the case of the Appellant, who finds herself confronted with new grounds of accusation in regard to which she has not been allowed to give any explanation before the Cantonal Authorities; whereas this would not have been the case had these grounds of accusation been mentioned (as they ought to have been) in the decree of the Department of Justice and Police. It is evident that in this matter the security granted to foreigners by Article 5 of the Law of 1844 has not been extended to the Appellant. It follows from the facts and reasons above mentioned:—

1. That the Appellant as a subject of Her Britannic Majesty is shielded by the Treaty of Friendship and Establishment of September 6th, 1855, between the Swiss Confederation and the Queen of Great Britain and Ireland.

2. That under this Treaty she has continually the right to reside in any Swiss Canton, on the same condition and on the same footing as a citizen of other Swiss Cantons.

3. That in virtue of this right she received on January 29, 1883, from the Geneva Council of State, the permission to reside in the Canton for a year.

4. That on the 12th February, 1883, the Department of Justice and Police of the same Canton gave her notice of the withdrawal of the above permission and of an order immediately to quit the Canton.

5. That upon the Appellant having recourse to the Council of State, this authority, on the 2nd March, 1883, confirmed the decision of its Department of Justice and Police, while changing the grounds of accusation.

6. That this judgment of the Geneva Government is in open contradiction to the declaration of the above-mentioned Treaty.

7. That it is not founded upon any personal act of the Appellant of a nature to justify the withdrawal from her of the securities of that Treaty.

8. That according to the terms of the said Treaty, the Appellant having the right to reside in the Canton of Geneva on the same conditions, &c., cannot be expelled except in such a case as would justify the expulsion of any Swiss citizen of another Canton.

9. That the Appellant is not in a case to become amenable to such expulsion, and that the Council of State does not even profess that she is so.

10. That a legal responsibility cannot be founded upon pure suppositions concerning her hierarchical position; and that, moreover, such a responsibility could not refer to any acts except those which the Appellant has herself commanded.

11. That, moreover, the Council of State neither defines nor establishes any of the actions concerning which it undertakes to impose a responsibility on the Appellant.

12. That neither has the Council of State established that the Appellant has contributed to “imperil the interests of the country or the security of the State.”

13. That the “grave disturbances” indicated in the decree, besides being in no degree to be imputed to the Appellant, took place previous to the date on which the permission to reside in the Canton had been granted to her; and not having been judged then of a nature to justify the refusal of that permission, they cannot possibly serve to justify its withdrawal.

14. That the grounds of accusation alleged by the Council of State not being the same as those advanced by its Department of Justice and Police, and not having been communicated to the Appellant, she has been deprived in this respect of the securities granted to an expelled person by Article 5 of the Genevese law, February 9th, 1844. That (to sum up) the decree of the Council of State of Geneva, March, 1883, withdrawing from the Appellant the right to reside in the Canton, is contrary to the stipulations of the Treaty of 1855, between Switzerland and England, and ought, in consequence, to be annulled.

For the above reasons stated the undersigned appeals to the High Federal Council, and petitions that it will please that Council to annul the above-mentioned decree.

(Signed) CATHERINE BOOTH.

Here follows the Reply of the Federal Council to the above appeal, which should be patiently read throughout.

REPLY OF THE SWISS FEDERAL COUNCIL TO THE APPEAL OF MISS BOOTH.

In _re_ the report of the Department of Justice and Police to the Swiss Confederation, and the other documents, whence are derived the following facts:—

In _re_ the appeal of Miss Catherine Booth, born 1859, at Gateshead, England, daughter of William and Catherine Booth, now living in London (she being at this time in Neuchâtel, Switzerland), against her expulsion by the Council of State of the Canton of Geneva, 2nd March, 1883.

Miss Catherine Booth came to Geneva in the month of December of last year. In accordance with the Genevese law of February 9th, 1844, concerning foreigners, she obtained from the Department of Justice and Police, on January 29th, 1883, and in exchange for the deposit of her passport, a permit to reside in the canton of Geneva for a year. On the 12th February following, the Department of Justice and Police gave her notice of the withdrawal of this permission, and ordered her to quit the canton of Geneva on that same day before six o’clock in the evening. Legally this decision is founded upon number 5 of the Article 27 of the Genevese law concerning foreigners, according to which the permission to reside may be withdrawn if the Department of Justice and Police learns that there exists anything which can be laid to the charge of the foreigner, which—had it been known in time—would have justified the refusal of the permission to reside. This decision is based in fact:—

1. Upon what came to the knowledge of the Department subsequently to the date of the permission given, namely, that the so-called Salvation Army had organized upon Genevese territory collections of money, of the use of which they had not furnished any account, in spite of the summons which had been given by the authorities to do so, and in spite of the fact that such an account could have been given, since these collections were entered in a book the existence of which Miss Booth acknowledged, but which she refused to produce.

2. Upon the fact that such a proceeding constitutes a grave infraction of public order and cannot be tolerated.

Before quitting Geneva on the 12th February, Miss Booth addressed to the Council of State of the Canton an appeal against the Department of Justice and Police. She professes in this appeal never to have personally made any collection of money, nor to have held or had in her own hands the accounts of the Salvation Army, which indeed she had also stated before her interrogators. According to her the collections had only been made at the doors of the places of meeting, and never from house to house. Believing in consequence that she could not have come under any law in virtue of which the authorities could refuse her the permission to remain in the Canton if she had had previous notice of the ground of their accusation, she demanded that the decree of expulsion should be annulled. Conformably with Article 5 of the Geneva law concerning foreigners, the Council of State appointed, in view of an interrogation of the Appellant, a Commissary in the person of one of its own members, chosen, as the law requires, from outside the _personnel_ of the Department of Justice and Police. Miss Booth, who had after her expulsion retired to Lausanne, was invited to appear before this Commissary, and her interrogatory took place on the 26th February. The Council of State published on the 2nd March the following decree upon the appeal of Miss Booth. (Here follows the reply of the Council of State, which has been already cited.)

Other foreigners had also arrived in Geneva about the same time as the Appellant, that is to say, on the 10th to 15th December.

All these persons are members of a religious society, bearing the name of the Salvation Army, which originated in London in 1865, and was founded by William Booth, the father of Miss Booth, formerly a minister of the Wesleyan Church. The Society is under the Generalship of Mr. William Booth. Its organization is copied from that of a military corps. According to the indications furnished by the Appellant to the Sub-Inspector of Police at Geneva on the occasion of her interrogatory on the 8th February, the above-named persons occupy in the Salvation Army, or in the group of this Army now at Geneva, the following military ranks:—

Miss BOOTH, Marshall. Miss CHARLESWORTH, her Aide-de-camp. Mr. CLIBBORN, Colonel. M. BOUILLAT, his Aide-de-camp. M. ZITZER, Captain. Mr. THONGER, } M. VINOT, } Lieutenants. Mlle ANNA FURRER, }

Numberless meetings and public assemblies (the Appellant says 73) were held in Geneva by these persons, in large halls belonging to private persons or to societies. The advertisements used, the devotions, and the practices of the Salvation Army provoked some vigorous protests on the part of the population, and the public peace was daily troubled in a serious manner. For this reason the Council of State of Geneva, on the proposition of its Department of Justice and Police, decreed on the 2nd February the temporary suspension of the exercises of the Salvation Army. In reply to a letter from Miss Booth inquiring whether this prohibition applied also to religious meetings which might take place in private houses at the invitation of the inhabitants of those houses, the Department of Justice and Police made it clear[19] that the declaration of the Council of State was formal, and that the Department charged with the execution of it would not tolerate in any fashion whatsoever any participation of members of the Salvation Army in the proscribed exercises; adding that all those who should contravene the decree, or had contravened it, would be expelled from the Canton. Following up this announcement the Department ordered on Sunday, 11th February, the expulsion of four dignitaries of the Salvation Army, _i.e._, that of Bouillat, Zitzer, Vinot, and Charlesworth. As far as we can judge, the Appellant took no part in any religious assembly of the Salvation Army after the 2nd February, the date of the decree of the Council of State. This is not the case with regard to the four members above named. Meetings in which these assisted took place on the 5th, 7th, and 8th February, in private houses, and according to the statement of Miss Booth, in response to private invitations. Free access to the meetings, however, was granted, and the invitations for the meeting of the 7th February, held at Cologny, were even given from house to house by a servant of the proprietor of the house where the meeting was held. The assurance given on the 8th February by the Appellant to the Inspector of Police that the chiefs of the Army would abstain thenceforward from meetings even in private houses for religious purposes appears to have been observed. It has at least been officially stated by the police that Miss Booth had the evening of that very day engaged Captain Zitzer to retire from a meeting to which he had been invited in a private house at Eaux-vives, and where he had gone.

With regard to the collections of money made at the end of the meetings, the Appellant stated in her interrogatory of the 9th February, to the Sub-Inspector of Police, M. Benoit, that the accounts would be published at the end of the three months of her residence at Geneva, and that the account books would be submitted to the scrutiny of the Department of Justice and Police as soon as her Secretary, temporarily absent, should have returned. She added that the sums collected had been used exclusively for general expenses, such as hire of halls, the necessary personal expenses of the officers, printing, &c., and that no one in the Army received pay. In a subsequent interrogatory, on the 12th February, before Police Inspector Müller, Miss Booth declared that it was impossible for her to furnish further information on this matter, as her secretary was still absent, that she did not know when she would be able to return, and that in fact she (Miss Booth) personally had nothing to do with the keeping of accounts, and in consequence could not give information on the subject. She added that the collections had always been made in the presence of the police, and that they had ceased to be made from the time when she was informed of the Geneva law upon the subject.[20]

Several of the police reports demonstrate, as the Council of State has shown in its decree of the 2nd February, that the methods and meetings of the Salvation Army had stirred up during the month of January great popular agitation, and had daily troubled the public peace, while at the same time they seemed to threaten in the first instance the personal safety of the chiefs of the Army who had frequently been attacked. A letter from Dr. Olivet, Professor of Psychology at the University of Geneva, and Director of the Lunatic Asylum called l’asile des Vernaies, in a letter addressed to the Chief of the Department of Justice and Police of Geneva, dated February 11th, says, that in two recent cases of mental aberration which had attacked women at Geneva the cause of the malady was their participation in the exercises of the Salvation Army. This expert, as well as the Inspector of Public Health of the Canton of Geneva, Dr. Vincent (in a communication addressed to the Director of Justice and Police of the 12th February), declare it as a certainty that the religious exercises practised by the Salvation Army must have unfavourable effects upon the mental state of “_nevropaths_” or of persons simply of a nervous constitution, from among whom the recruits of such religious exhibitions are generally made.

Miss Booth has appealed to the Swiss Federal authority against the decision of the Geneva Council of State. In her memorial addressed from Neuchâtel to the Federal Council and to the President of the Swiss Confederation, through the medium of the British Legation at Berne, the Appellant attaches great importance to the stipulations of the reciprocal treaty of “Friendship, commerce, and establishment” concluded on the 6th September, 1855, between the Swiss Confederation and Her Majesty the Queen of Great Britain and Ireland. In virtue of the declaration of that international agreement British subjects possess the right of residing in any Swiss Canton on the same conditions as the citizens of other Swiss Cantons. Now the Appellant does not consider that she has rendered herself legally liable to expulsion. She does not consider that she would be found in such a position as that which would authorise the expulsion of a Swiss of another Canton, even if it were admitted that she were really and personally responsible for all which the Genevese authorities have laid to the charge of the members of the Salvation Army. She thinks that they cannot justly impose on her such a responsibility. She rejects the idea of the system which the Genevese Council of State have endeavoured to conjure up with regard to her upon purely hierarchical suppositions in order to make her responsible for acts of which she was not personally cognisant, and which she had not commanded. She adds that the authorities moreover have never defined nor established the acts of the members of the Salvation Army alluded to, and that they have no ground whatsoever for accusing her of having contributed to imperil the interests of the country or the security of the State. Moreover she asserts that the events characterised by the Council of State as “grave disturbances” had all without exception taken place previous to the date, 29th January, on which the permission to reside had been officially granted to her. They could not, therefore, seeing they had occurred before that event, adduce them after that event as a ground for the withdrawal of that permission. Finally, she alleges that the grounds of accusation against her alleged by the Council of State, being altogether different from those advanced by the Department of Justice and Police, and not having been communicated to her, she was thus deprived of the guarantees which Article V. of the Genevese law of February 9th, 1844, concerning foreigners, would have extended to her. In regard to the equality of treatment guaranteed to British subjects and to Swiss citizens of other Cantons by the Treaty of 1855, and in presence of the Articles 45 and 70 of the Swiss Federal Constitution, she considers she has the right to demand whether the expulsion of British subjects can be decreed by a simple decision of a Cantonal authority, and if an article of the Cantonal Police law is applicable in the case.

The Genevan Council of State has confined itself in replying to this appeal of the 23rd May, to the presentation of a summary _exposé_ of facts, the substance of which is as follows:—“The Salvation Army lives by the _exploitation_[21] of credulous persons. In its Orders and Regulations, pages 61 and 64, it gives to this _exploitation_ a character which is regular and permanent. Undoubtedly, the Salvation Army must, in the name of the public interest, come under the _Cantonal Regulation of the 4th March, 1879, on the subject of the public[22] collections of money_. The Appellant, in her position of Marshal in the Salvation Army, a position which she has always defended, is responsible in the highest degree, as much for the infraction of this Cantonal Regulation as for the continual disturbances which have arisen.”

After having further in a few words refuted the erroneous statements of the Appellant in regard to the question of her rights based on the Anglo-Swiss treaty, the Genevese Council of State concludes its reply by demanding the maintenance and confirmation of the decree issued 2nd March, 1883.

1. In accordance with generally acknowledged principles of public law, principles to which the Swiss Federal Council adheres in theory and in practice, the declaration of a treaty between two countries ought to be looked upon as the international law according to which the condition of the rights of citizens and subjects of the one or other territory or State must be governed. The Appellant, as a British subject, has thus the indisputable right to claim all the advantages which the reciprocal treaty of Friendship and Commerce of the 6th September, 1855, between Switzerland and Great Britain assures to British subjects sojourning in Switzerland.

2. Although the treaty in question has formulated as an international law, the principle of equality in the matter of residence and domicile between the subjects of either country, we must not lose sight of the fact that this equality is not meant to be of unlimited application. The citizens or subjects of one or other of the two countries cannot be admitted to enter, establish themselves, or reside upon the territory of the other except on the condition that _they conform to the law of the other country_. Moreover, it is expressly provided that the citizens or subjects of the one or other of the contracting parties residing or established in the territory of the other State may be expelled, or returned to their country by a judicial sentence or by a police regulation legally adopted and executed.

By these clear and explicit reservations, contained in all treaties of establishment down to the most recent times which Switzerland has concluded with foreign States, the principle of equality in matters of establishment and residence between foreigners and Swiss citizens has been restricted in a most decided manner.

3. The argument on which the Appellant endeavours to demonstrate that since the Confederated States in 1848 placed exclusively in the hands of the Confederation the charge of their international relations, and that having regard to the positive declarations of Article 70 of the Federal Constitution, 1874 (Article 57 of the Federal Constitution, 1848), the power of expelling citizens of the contracting States from Swiss territory can no longer be exercised by the Cantons;—this argument, we say, rests on an erroneous conception of the legal position in which foreigners resident in Switzerland are placed. In fact there cannot be any doubt whatsoever that the Cantons have the right, side by side with the Confederation, to exercise freely police control over foreigners on their territory. Moreover, the exercise of Cantonal authority in police matters in regard to foreigners has come to be even the rule, while the exercise of such police authority on the part of the Confederation is only the exception. It is a principle strongly rooted in both the doctrine and the practice of the Swiss Federal public law, that the Cantons in virtue of their sovereignty have the right of expelling strangers by an order of police, and particularly in cases of disturbance of public tranquility and order.[23]

4. On the other hand, it is true that the supremacy of the Cantons in matters relating to foreigners is limited by the Treaties, and more especially by the Treaties of Establishment which the Swiss Confederation has concluded with foreign States. In this respect the Constitution and our Legislation oblige the Federal Council to exercise vigilance in order that the Cantons may not make an arbitrary and improper use of their powers, or act in defiance of the treaties, in police matters relating to foreigners who may settle on our territory.

5. It cannot be doubted, after having established these points of law, that the police control over foreigners in the Canton of Geneva, established by the law of the 9th February, 1844, has been in no degree curtailed, either by the Federal Constitutions of 1874 and 1878, nor by the Anglo-Swiss Treaty of 1875. There may, however, be room to enquire whether the application which the Cantonal authorities of Geneva have made of that law in the present case in the expulsion of the Appellant, is justified or not by the facts, and whether, under these circumstances, these authorities have sufficiently respected the legal forms and guarantees.

6. With regard to this matter it is necessary in the first place to settle a question of form. In her appeal Miss Booth complains, among other things, that the reasons alleged by the Council of State for maintaining her expulsion were not communicated to her before the decision, in order that she might have been heard on the matter, and that thus the Council have not acted in conformity with Articles of the law in question. This objection does not seem to be well founded, because the expulsion was decreed by a Departmental decision for reasons known to the Appellant, and the Council of State was perfectly free in virtue of its administrative power, and in order to support the decree of compulsion in conformity with Article 5 of the law already cited, to base its own action on motives of public interest and the repose and security of the State. It had no obligation to observe in this matter, the formality prescribed by Articles 4 and 5 of the law concerning the procedure which is to be observed in any matter of appeal against a Departmental decision.

7. In the main it must be acknowledged that the authorities of the Canton of Geneva had the right to decree the expulsion of the Appellant. Miss Booth has declared herself that she holds, as Marshal of the Salvation Army, the highest position among the members of it which have been acting at Geneva. Now, the organization of that army is designed after that of a military corps. In virtue of that position, Miss Booth is therefore responsible for the acts and movements of a group of that army which is under her orders. Consequently, it undoubtedly was her duty to give an account in a complete manner, and without reserve, to the police authorities, of the collections made in Geneva in public meetings organized by the Salvation Army. Notwithstanding, this she neglected to do in spite of reiterated[24] notices given to her, and she has never explained her conduct in a satisfactory manner. There is no need to inquire here whether the notices in question were given to the Appellant by the authorities in virtue of a police regulation applicable to this particular case, or in virtue of the right of surveillance and police control over public collections, which belongs incontestibly to every political authority. The reasons alleged by the Department of Justice and Police of Geneva in support of its decree of expulsion (reasons confirmed by the Council of State) being a sufficient justification of the measures against which the appeal is lodged, the Federal Council abstains from entering into the ulterior reasons set forth in the decree of the Council of State of Geneva.

DECREED:

1. That the appeal of Miss Catherine Booth be dismissed as groundless.

2. That the present decree be communicated to the British Legation at Berne, for transmission to the Appellant, and that it be also communicated to the Council of State of the Canton of Geneva.

Decreed at Berne, 24th July, 1883, in the name of the Swiss Federal Council.

(Signed) L. RUCHONNET, President of the Confederation.

(Signed) — RIGNIER, Chancellor of the Confederation.

Intelligent readers scarcely require to have it pointed out to them how hopelessly self-contradictory the whole action of the Swiss Cantonal and Federal authorities has been in this matter up to this point. We have seen, first, that the pretext invoked in the warrant of expulsion of the Department of Justice and Police could not stand examination, but was proved to be entirely unjustifiable; secondly, that the State Council of Geneva found themselves forced to abandon that pretext (resting, as it did, on a falsified regulation), and that they did abandon it in their reply of March 2nd to Miss Booth’s appeal, and adopted other grounds for the maintenance of those warrants, viz., that _the presence of these foreigners (two ladies) endangered the interests and safety of the State_! We now see, thirdly, that the Federal Council at Berne, in its rejection of Miss Booth’s appeal, in its turn abandoned as indefensible the new ground adopted by the Genevan Grand Council, and actually re-adopted the false pretexts concerning the collections of money which had been abandoned by the Genevan Council as untenable.

It is impossible to follow the whole of this extraordinary transaction without a feeling of astonishment and regret. It is difficult to believe that we are reading a record of Governmental proceedings in a free and enlightened country in the nineteenth century. If such documents had been turned out by some inexperienced junior clerk in a public office, it would have been characterized as showing culpable carelessness, a want of education, or an extraordinary absence of clearness of reasoning, or all three. One cannot help asking—are there not on the bookshelves of that capacious Federal Palace at Berne collections of the different Cantonal laws and police regulations? If so, what fatality, we may ask, prevented those Ministers of State, MM. Ruchonnet and Rignier, from referring to copies of the laws and regulations of Geneva, in order that they might verify the statements of M. Héridier, and clearly understand the legal grounds upon which they themselves, as well as the Cantonal authorities, stood, before committing themselves to the publication of a document which was likely to be widely read, and has been read with surprise and bewilderment by lawyers and others of foreign States as well as in their own country. Had the Federal Council called for a copy of the law _sur les collectes_, they would have seen at once that nothing less than a deliberate falsification of that law had served to furnish the Chief of the Genevan Department of Police with an excuse for expelling Miss Booth. It is worthy of note that in dropping the vague charge made by the Geneva State Council against her of being a danger to the State, the Federal Council—whether consciously or inadvertently—plead the cause of Miss Booth, establishing in their reply the validity of a great portion of her statement in her own defence. In doing so, they are obliged to fall back only the more completely on the broken reed of the falsified law concerning collections of money. It would seem, however, that some suspicion of the inadequacy of that ground of expulsion (the collections) may have crossed the minds of the experts who, we must suppose, drew up this reply for the President and Chancellor of the Federation to sign. This may be gathered from the following sentence in the reply, which I reproduce:—

“There is no need to enquire whether the notices in question (to produce the accounts) were given to the Appellant by the authorities in virtue of a police regulation applicable to this particular case, _or in virtue of the general right of surveillance and police control over public collections which belongs incontestibly to every political authority_.”

It is a most startling statement which is propounded in the sentence given in italics. Every novice in politics is aware that no political authority in any modern free State has, or would dare to assume, a right of “surveillance and police control over public collections.”[25] The Federal Council show here an extraordinary want of appreciation of the guarantees of individual freedom provided by their own excellent Constitution. They have also forgotten or they ignore the clause of the Anglo-Swiss Treaty of Friendship, Establishment and Commerce already quoted, which makes it illegal to search for, or examine or demand the production of the books or accounts of those persons of either country residing in the other. A well-known Swiss lawyer, of whom I asked information on these points, informs me that no right whatever of police control or surveillance of public collections exists in Switzerland. Further comment on this subject is needless; and, indeed, it would be a relief if the whole of the miserable business could be buried in oblivion.

“Oh! what a tangled web we weave, When first we practice to deceive.”

The little town of Rolle in the Canton de Vaud, on the shores of the Lake of Geneva, now became a centre of the work for a portion of that Canton. The first meeting, conducted by a few of the “Invincibles,” the persecuted Salutists from Geneva, was held in a sort of greenhouse, which was crowded in every corner. The florist to whom the house belonged, said he trusted God with his glass house, and if it should be broken he thought he had faith enough only to say “Amen!” A powerful influence was felt here. The sound of prayer and of weeping filled the crowded place from end to end. One of those present wrote, “the people had only read books of falsehoods, and ridiculous newspaper articles against us. But the God of truth will open their eyes. One poor old Christian gentleman, who had been in this way deceived about us, was moved to tears, and begged us to come in the afternoon to his house.”

The Vaudois government, following the example of that of Geneva, now lost no time in putting out a decree forbidding the meetings. Owing to the difficulty of finding private rooms, many meetings were held in the open air. The English tourist indulging in memories of a Swiss summer, may imagine that such meetings for worship in the open air must have been very delightful, in the midst of fragrant pine forests, on mountain sides, or in meadows richly carpeted with summer flowers, and in sight of the dazzling snow of the distant mountains, suggestive of all that is purest and fairest in the natural or spiritual world. And so indeed it was at times, as, for example, on Ascension Day, when Miss Booth was met by a number of her friends from Geneva, and a joyous gathering was held by the shores of the lake, near Rolle. The whole day was spent in prayer, thanksgiving, and the relation of God’s dealings with one and another, until the sun declined towards the west, and the company separated, returning homewards “with great joy,” even as the disciples returned from Olivet after that prolonged gazing up into heaven after their ascended Lord, who had “gone up on high, leading captivity captive and receiving gifts for men”—the supreme gifts of the Holy Ghost—even for the rebels who should one day lay down their arms and become His disciples. But not always was it so pleasant or so easy to achieve a Sunday gathering for worship and personal communion. Some self-denial is required in the case of the hardworked man or woman who leaves the house before sunrise to walk a long distance in inclement weather. “Yesterday,” a soldier wrote from Rolle, in April, “we had a good open-air meeting in spite of the police and the rain. We left the town in small groups, like people going out for a stroll, having decided to meet in a little path where we should have to walk in single file. All went well and the column moved onward, everyone looking very happy at the thought of meeting together with the Lord, although it was in secret and at great risk. After some time of climbing and searching for a suitable place in which to pitch our camp, we found a corner in the brushwood among the long wet grass. We began to sing, when we were interrupted by a whistle from one of our sentinels. We sent off a scout to hear what it was. He reported that our friends the police were on our track. We were quite on the mountains, and the showers of rain which fell now and again, did not improve the rugged paths, when there were any paths at all. But it mattered not; we all began climbing again to find another spot; young and old, fathers, mothers and children, all climbing up the slippery slopes together, helping each other, or pulling themselves up by the branches of the trees, while the leaders in front directed them by an occasional shrill whistle. At last we halted, our feet wet and our garments draggled. We placed two sentinels on the heights above, but we had no more alarms, and had a splendid meeting.”

Another wrote:—“Our Rolle comrades are obliged now to meet at three o’clock in the morning; but even at that hour they have not been allowed to worship God in peace, the night watchman having called up the police to disperse them. Pray for our Rolle comrades; for it is almost impossible for them to meet to pray without being hunted and stopped by the police. As the lake is neutral ground, we are in treaty for the hire of a large barge which we can anchor off the shore, reaching it by a boat from the land, manned by strong salvationists....” “The power of God was strongly felt at these Rolle meetings. A tall powerful man who came to the meetings in the first instance in order to break them up, was cut to the heart by some words spoken, and fell on his knees, and another who had been a smuggler joined the ranks of the Salvationists, and both became firm and devoted Christians.”

Towards the summer the spirit of persecution began to rage in the Canton de Vaud, as it had done in Geneva. The meetings had ceased to be held openly; small gatherings in private houses were all that could be attempted. On the first of July the house of a Rolle citizen, in which it was suspected that a few persons had assembled to pray, was attacked by a large and riotous mob. As those within left the house, bucket after bucket of water was poured upon them—men and women alike—drenching them to the skin. At ten o’clock in the evening, a systematic bombardment of the house was begun, and lasted till past midnight. Large stones were thrown, and the doors forced open; windows and shutters were broken and the front of the house seriously damaged. The Rolle Salvationists and their leaders were obliged to conceal themselves as they could in holes and corners during the whole night. The police were absolutely inactive. Two days later several of the Salvation officers were threatened with instant death if they attempted to meet for prayer. Fire engines were brought out to play upon the poor worshippers as they came and went. Another meeting was thus described.

“We began our meeting at six o’clock in the morning, on Sunday. There were only a few old people gathered together. However, the Lord was in our midst and blessed our souls. We met again at one o’clock to start for an open-air meeting. We had two hours walk before us in the broiling sun, but we felt the Lord was with us. We at last arrived at the village, where we found the people gathered together waiting for us by the side of the lovely lake. About 220 country people came from the different villages around the place. They listened to every word, as one after another spoke of salvation. We had not long commenced when a terrible thunderstorm came on. We all went into a barn which a dear friend lent us. The power of the Holy Spirit was here among us. When the invitation was given to all who wished to give their hearts to God to come forward, one big man came forward; then came another, and another. There were six of them, who all fell on their knees at the feet of Jesus, while we sang,

“Reviens, reviens, pauvre pécheur! Ton Père encore t’attend.”

A Salvationist day’s work in the Canton Vaud is thus described:—

About seventy of us went by steamer to the little town of Nyon, some miles higher up, on the shores of the lake.

As a specimen of the kind of justice we receive at the hands of some here who have authority, we have only to cite the following incident: As soon as we started from the pier we all placed ourselves in the fore part of the steamer, and there began to sing some of our favourite hymns. We had not been long so engaged before the captain of the steamer sent word that he would not allow us to sing; so the rest of the voyage had to be spent in silence. An old Genevese who was with us told us that he had been in the habit of travelling on the boats for the last twenty years, and yet had never before seen any singing of any kind stopped. It is needless to add that had we been a band of ordinary tourists, however worldly or foolish our songs might have been, we should have been able to sing to our hearts’ content; but because we happened to be a band of Salvationists, and our songs were the songs of Zion, we were forbidden to sing them; and yet this is a country where people are so fond of boasting of freedom and liberty of conscience!

On arriving at Nyon we had the pleasure of seeing Capt. Becquet and Lieut. Patrick, from Neuchâtel. We had not been long in the place before the whole town turned out to see these strange “Salutistes,” and of course the devil did what he could to annoy us, in the shape of four drunken men, who, poor fellows, did all they could, in their blindness, to do the devil’s work well, but, as might be imagined, with but little success.

Means and opportunities for meetings with the dear friends of the Geneva portion of the Salvation Army were rare, and often accompanied with difficulties. The open-air gatherings, necessarily arranged with care and prudence, were often very delightful, and the memory of them will never cease to dwell in the hearts of those who shared in them. Under the fire of persecution, and in the pursuit of a common, arduous and holy work, the firmest friendships are formed, and the richest memories are stored up. Some of the poor converts of Geneva said they would be glad to walk eight leagues to greet their leaders once more. One wrote: “I walked that distance one day and I was not in the least fatigued, although I had only a slice of bread from six o’clock in the morning until five o’clock in the evening. God gave me strength to walk and to go on in my hunger.” Having received information in the first week in March that certain roughs in Geneva meant to organize themselves on the following Sunday to disturb a private meeting of the Salvationists, it was decided to worship upon a mountain in Savoy on the French side of the lake of Geneva, where there were a number of quarries. The arrangements were kept strictly secret, and the place of meeting only made known to the soldiers the evening before at all the outposts of the Army in the various districts. The weather was now beautifully fine, perfect for open-air meetings—a cloudless sky during the day and a full moon at night. Miss Booth, who was still residing at Lausanne, crossed the Lake with a few of her friends on Saturday afternoon to the Savoy shore, and went thence by rail to a village near the Swiss frontier. The necessary notice of the intention to hold a meeting had been given to the French authorities, the Prefect of the locality being thoroughly friendly, and affording every facility for a meeting. The spot chosen was a hollow in the cliff of the Grande Salève, which towered up a thousand feet above the spot where the meeting assembled. It was early morning, and the grey morning mist had not yet lifted, when a number of adherents and officers of the army appeared along the road leading from Geneva, with faces full of joyful expectation. Troop after troop was now seen defiling along the paths on the slopes of the mountain, their faces ruddy with the sharp morning air, waving signals of recognition and loving greeting. Sentinels were posted at various parts of the roads in the valley below to direct the worshippers to the spot. Great enthusiasm prevailed at the thought of meeting once more with their exiled leader, Catherine Booth, and all seemed justly proud to be able to give her the assurance by their unbroken ranks that the power of God is sufficient, not only to save but to keep, in the hour of the fiercest trial. A circle is formed, and all the voices are raised in a beautiful hymn of praise. Now all are kneeling upon the stones, and prayer rises to God—such prayer as only such surroundings and such influences can inspire. The blue lake lies below, flashing in the early sunshine; the assembled group is still, however, in the chill shadow of the mountain; but the mark of light advances rapidly. It was here, in the pure but chill air beneath the shadowy cliff, that poor Charles Wyssa caught the cold which attacked his lungs, and from which he never recovered. He had come, exhausted by his labours, to the place of meeting. One who was present wrote “Never can I forget the scene as, while one of our brave men was telling how God had guarded him and kept him safe through a storm of opposition, the first ray of sunlight broke suddenly across the precipice above, and fell on the assembly, bathing us all in light. We felt that the light of fully-restored liberty would be all the brighter for the temporary shadow and gloom.” A very solemn and happy influence pervaded the meeting as the Maréchale spoke of what God expected from that band, and of all He had already done for those who had dared to follow him at all costs. During her address a number of persons friendly to the Salvation Army, and who had been let into the secret of the meeting, continued to arrive. Some boys, sons of Roman Catholic parents, were seen setting fire to the underwood near where the assembled worshippers were gathered, and carefully feeding the flame. Then the meeting learned that the smoke which arose straight and blue, heavenward, was the appointed signal that a meeting of the Salvation Army was being held. This had been planned by the friendly country people and excursionists to the Grand Salève; so that when the afternoon meetings began a large crowd had gathered. The sound of the singing re-echoed along the cliffs, bringing other stragglers from all sides. “Among those assembled were the poor Greek of whom we have already spoken, and many, if not all, of those whose testimonies have already been quoted.”

In order to secure quietness, and to escape being hunted by the police, the meetings in the Canton Vaud were held at 5 o’clock in the morning. When even this early hour was found to be too late to avoid disturbance, it was changed to 3 o’clock in the morning. These harmless worshippers were literally hunted “like a partridge on the mountains,” as King David in his dark days phrased it. The difficulties and toil of climbing over rocks and through forests did not daunt the hunters, who appeared to follow up their prey with ever increasing zest. No bitter feeling was ever expressed, or even felt, however, by the Salvationists against the persons who thus persistently troubled their peace. All they ever said of them was—“They know not what they do. They have been blinded and deceived in regard to our true character and motives.” It was arranged on one occasion to meet at a certain spot at the edge of a remote wood in the Canton Vaud. On reaching the place it was found to be occupied by a tall man in the dress of a tourist. He was surveying the landscape through an opera-glass, but as the whole of the lake and the view to which he had directed his glass was obscured in a thick mist, some of the party suspected a trap, and one of them went forward to speak to him. The man appeared confused, and after a time slipped away. The next day the same salvationist met his friend the tourist on the platform of the railway station in the uniform of a policeman!

The work of winning souls went forward. I take the following individual cases from the records of one of the workers, giving them in his own words:—

“There was X., the bootmaker of Rolle, a notorious infidel, who used often to stand on the step of his shop and insult the Pastor of the place as he passed by, converted one night at a little meeting where he had come out of curiosity. He immediately testified for Christ, for which cause most of his customers left him, many coming to take away work which they had given him. But he never wavered, trusting in his newly-found Saviour. There was that wild girl who had brought such sorrow and disgrace upon her family, and whose remarkable conversion was the means of bringing father and brothers and sisters all to the Saviour’s feet. When the mother, who had been absent for a time, returned, great was her astonishment to find all the family thus changed, and praising God. In such a circle, and before such a transformation, conviction was immediate, and the mother also gave her heart to God. What a change in that formerly wretched, godless home. The sad-hearted mother, the drinking husband, the lost girl, the careless sons, all turned into praying and godly people!

“A Vaudois being asked how he came to be an adherent, replied, ‘Ah! well, like everyone else around here, I was strongly opposed to the Armée du Salut, having believed the newspaper statements that it was a band of “purse cutters” and comedians who drove people crazy, and I had forbidden all my family to attend any of the meetings. My wife greatly wished to go, but I prevented her by violent threats. Hearing that there was to be a meeting of the Army in a wood on the shore of the lake, I went myself, however, out of curiosity and to pass time. I should tell you that I would not admit that women had a right to preach; nevertheless, it was by a woman’s preaching that I was converted. When I arrived at the meeting, instead of finding a crowd of long-faced melancholy people, I found a number of such happy-looking beings, that I forgot all my prejudices, and listened without even realising that I was listening.

“‘The Maréchale explained with great clearness how a sinner could come to Jesus just as he was. Her words made such an impression upon me that from that moment I had no more rest of mind. Though a Protestant, I had never before realized how a man could be converted to God. When I returned home, I said to my wife (who had not dared to go to the meeting for fear of me), “Well, I for one will never speak against these ‘salutistes’ again.”

“‘Notwithstanding I tried to resist my conviction; but it became all the deeper. I was miserable. The next day, while planting “haricots,” I was praying in an agony to Jesus to receive me just as I was, and take away all my sins, when suddenly a bright light seemed to flash into my heart. I saw my sins thrown behind me, and as if hidden by a thick veil. Such an immense joy filled my soul that I felt as if I should _eclater_, and I immediately praised God for having saved me. My old mother who had prayed for me ever since my childhood, and who was lying upon her death-bed, had the unutterable joy of seeing me converted and saved. How often she had said to me, “Thou wilt be converted yet! God has promised it to me! Thou art kicking against the pricks now! Thou art afraid of the Armée du Salut. Yes! I know why. Thou art afraid to have to give up thy worldly pleasures!” O! I do praise God that he has saved me and my whole family as well.’”

Meanwhile the _Maréchale_ and her friends continued to be cheered from time to time, by good news of their Geneva converts. The following is from the mother of a family at Geneva.

“MY DEAR MARÉCHALE,—It is most interesting to note day by day the progress that our young soldiers make, and the power with which they proclaim salvation to sinners. Each week new recruits are added to our ranks. Ah! if all the powers of hell rise up, and if earthly authorities refuse us protection, we will lean all the more upon the Rock of Ages, who will never fail us in the day of distress.

“The mothers whose children have been transformed know that the Spirit of God alone can have worked this miracle; and they can reply with joy, ‘Far from estranging our children from us, the Salvation Army restores them to us in leading them to Christ.’ It is the world that takes them away and destroys them body and soul, restoring them to us neither in this world nor in the next. Dear Maréchale, all the soldiers pray for you that the Great Captain may supply all your needs. We are sadly beset on every side; the enemy gives us no rest; but, glory to God, we are fighting and not discouraged. Yesterday, Sunday, we had six meetings. At eight o’clock in the evening the congregation was too large for the place, and we had to have an overflow meeting. It was a blessed day for many. We shall continue to pray and believe.

“A MOTHER TO WHOM THE ARMY HAS RESTORED HER CHILDREN.

“Geneva, 9th April, 1883.”

It may be interesting to compare for a moment some past outbursts of intolerance in Switzerland with the present events. The following is extracted from the records of the Council of State of the Canton Vaud, in the year 1824. It is a decree against the Momiers,—revivalists of that period:—

“Considering that reports have reached us for several years concerning the conduct of a new religious sect vulgarly called Momiers, introduced into our Canton, and also concerning meetings of that sect which took place occasionally, even during the hours of public worship in the churches:

“Considering that the erroneous and exaggerated opinions professed by the above-named assemblies are absolutely subversive of social order, as much from the point of view of the unity of the family as from that of their influence on civil and religious institutions:

“Considering, also, that the above-named sectaries have placed themselves by their discourses, their actions, and their propagandism in a position of open aggression against the National Church:

“Be it decreed,

“That the meetings above-mentioned shall be expressly forbidden as being opposed to public order and religious peace.

“All persons whose conduct tends to the gaining of proselytes to this new sect in a manner opposed to public order and religious peace shall be prosecuted and punished in conformity with Article 58 of the Correctional Code; and every person furnishing any building or room whatsoever for the holding of these prohibited assemblies shall be regarded as accomplices, and prosecuted as such.

“Every person having permitted or directed such an assembly, or seen to have acted as its president, shall also be prosecuted....

“Given under the seal of the Council of State, 15th January, 1824.

(Signed) “CLAVEL. “BOISOT.”

This decree was powerless to arrest the religious revival of that period. On the contrary, it gained for the Momiers the sympathy of many persons who otherwise would have remained neutral. The decree was only revoked in 1834, and during the whole of that time the Salutists of the period never ceased to cry “Forward!” And God blessed them abundantly. On the 22nd November, 1846, the Oratoire of Lausanne, the locality of the meeting of the Momiers, having been attacked by rioters, a new decree was issued, dated 2nd December, in which the Council of State _forbade every religious assembly whatsoever outside the National Church_. On the 5th February, 1847, the Council of State called out the military force, in order to put a stop to every religious meeting whatsoever outside the worship acknowledged by the Constitution, and ordained that those who transgressed this order should be visited with heavy fines, imprisonment, and other punishments, threatening to drag them quickly before the Tribunals; for now the war of the Sonderbund had kindled a still greater popular hatred against the Momiers. In June, 1849, the Grand Council again put forth a decree forbidding all the meetings. All magistrates or functionaries of the Government who took any part in them were dismissed from their posts. The sixth decree of interdiction continued in operation for ten years, and was repealed in 1859 by the Grand Council. In 1862 the Council of State established the principle of religious liberty which is now guaranteed by the existing Constitution of the Canton De Vaud, as well as by the Federal Constitution.

It is instructive to compare all this with the facts occurring in the present year, 1883. The following is an extract from a letter addressed to the Vaudois Council of State, November 4th, 1823, by a native of Vaud, Mr. Jacques Magnin, of Mont la Ville.

On Sunday, 2nd of November, certain Christians of Mont la Ville and the neighbourhood having assembled themselves together, as their manner is in a room which they had hired, in order to read together the Word of God, to sing His praises, and to exhort each other to a holy, just and religious life,—during our service, and while we were singing the 5th Psalm, a stone was thrown which broke two panes of the window, and which struck one of the worshippers. On going out of the meeting we were stoned by a great crowd of persons of all ages and of both sexes. One of my brothers and myself were pursued along the road with blows; stones and sticks being flung at us. We were knocked down and dragged along the road, and thrust into a ditch. In this condition, when I began to address my prayers aloud to God my Saviour, they filled my mouth full of mud, beat me in the face, and seizing me by the hair of the head struck my head on the ground several times, crying, “Pray now to your Saviour, and see now if He will come and deliver you.” The crowd shouted “kill him,” and other voices said, “No, don’t kill him, but mutilate him.” We were also robbed. They found in my pocket a Testament, and considering it quite worthless, they returned it to me. Then we were dragged to the Mont la Ville, an hour’s journey, the mob frequently repeating its outrages against us with fury, inventing also other modes of torture, such as tying us together, and also tying us to a block of wood which they forced us to drag after us, continually beating and kicking us, scourging us with rods, mocking us in every way, and pronouncing every kind of blasphemy against the Eternal God.

As for me and all true Christians, this is not the kind of treatment which would induce us to renounce the Saviour who redeemed us. We are ready to seal with our blood the righteousness and truth of the Word of God, and as for you, honourable sirs, we warn you that you take good care that our blood be not upon your heads.

A WITNESS OF THE VAUDOIS MOMIERS, 1823.

Many years have passed since the deposition of this witness; but the true witnesses ever and again renew their youth like the eagle.