I wrote to my English Friends about it, and was kindly and wisely advised to keep my mind quietly to my work in the Colonies. [106] So matters remained till Alfred Wright(2) came out with certificates for religious service in these lands. While with us he seemed rather depressed, and to need a sympathetic companion. He was looking to go to the Annual Meeting in Melbourne in the Eleventh month, 1891, and thence to New Zealand. Having told him how it was with me, I said that if he felt' free to accept my companionship, subject to the possibility of my way opening to go to Russia, I was willing to go with him.
So we went to Melbourne, and on to Hobart, and the Bluff, New Zealand, together. Then, working northward, we joined in an outdoor meeting with some Christian people at Nelson, and both took cold, so that when we reached Wellington we were both ill with an attack of "Grip," [107] which was a common ailment at time.
We were most kindly nursed and cared for, at Philip Bowerman's, by his good wife, for about three weeks. During this time I received a letter from England, saying that my dear friend, Catherine Hunt(3) was deceased, and had left me £300, desiring her executors to send it to me at once without the usual delay. This amount was enclosed. I think she must have had a sense on her spirit that it was needed, as I do not think she knew how I was situated, and I expected anything from her. I had not had it more than two or three days before I saw I must go to England and get to the next Yearly Meeting in London. My plea was "Suffer me first [108] to go and bid farewell to those that are at home at my house," but I saw it could not be, so I wrote to my dear wife, and made the best I could of it to her. Thomas Jackson kindly took my place, and helped Alfred Wright through during the rest of his service in New Zealand.
I left Littleton, New Zealand, early in the Fourth Month, arriving safely in England in good time. I brought my prospect of religious service in Russia before my Friends at Woodbridge Monthly Meeting, but they felt it was too serious a matter to pass judgment on, but encouraged me to take it forward to Essex and Suffolk Quarterly Meeting.
Here I found great difference of opinion, while all friends were kind and sympathetic, some thought that such a service could not be required of me. At last the Meeting was unanimous in taking [109] the same course as the Monthly Meeting, and sending the matter on to the Morning Meeting in London for the final decision. The day before this gathering, I met Frank Dymond on the premises at Devonshire House, who asked me about the nature the service I looked forward to in Russia, I told him I did not know, but felt I had to go there.
He said, "I think thy friends will want to know more than that tomorrow."
I said, "I cannot tell more than I know."
He said, "No, thou had better not."
It was a large meeting, and a deep and precious feeling spread over us as we settled into silence before the Lord. I told Friends simply just how it was with me from beginning of the concern up to the time. Then, first one and then expressed their sense that it was of the Lord, and that I should be encouraged to go [110] forward in the work till it was very general throughout the Meeting, so that the Clerk had no difficulty in drawing up a Minute of approval.
Then the element we so prize in our Quaker view of Divine Truth, and individual sense and responsibility showed itself. A very dear friend of mine, to whom I owe far more than I can ever repay said that while he had no wish to alter the judgment of the Meeting which had been so fully expressed, he felt for his own relief, he must say that he could not see that this service was required. Another dear friend of mine endorsed his view and one other followed him, When "love" binds all together and the cause of Truth is precious to all, difference in judgment is at times helpful, and strengthens the bond that unites us all under one glorified Head, Christ Jesus.
[111] That evening, Edwin R. Ransome, in writing to John Bellows,(4) of Gloucester, to thank him for some specimens he had contributed towards a Museum for the Friends' High School at Hobart, in which Edwin R. Ransome was kindly taking great interest, added in a postscript:--"I have just returned from the Morning Meeting where Friends have liberated Joseph J. Neave for religious service in Russia, of which no doubt thou hast heard." John Bellows had not heard, but a sense of Divine requiring settling on his spirit, he felt best satisfied to offer to join me in this service. Thus the Lord often works in ways that baffle human wisdom to understand; for all Friends felt that John Bellows was the right [112] companion for me, and I felt and abundantly proved during some months that followed that he was the one must suited for the work in which we were engaged. I was as a little boy who came from Australia to open a gate for the right man to come through. We soon realised the nature of the service required of us, for it was a time of much suffering among the Stundists and other dissenters from the National Church, many of whom were in exile in the Trans-Caucasus and elsewhere, and others were being sent to join them. It arose largely through the difficulty of those in power to realise that a man who left the Communion of the Established Church could still be loyal to the Czar and the Government.
Wherever we went, in mixing among ministers of the Crown or those who so kindly greeted or entertained us, we pleaded [113] for liberty of conscience for all mankind in things pertaining to God, taking our stand on the fact that "no man, nor order, no church, nor government, had any right to interfere or dictate to any one in the matter of their duty toward God or practice arising out of it so long as it was not injurious to others."
We left England in the Tenth month, 1892, via Dover, Calais, Brussels and Cologne for Minden. Here we were kindly entertained by Louis Rasche and family, and spent the First-day with Friends, feeling refreshed in our Meeting that day as well as in social intercourse. Then on through Konigsberg and Wilna to St. Petersburg. During our stay of a few weeks in this city, we felt it a great privilege to meet with many of the Lord's saints, and the times of refreshing enjoyed with them are a precious memory and a foretaste of [114] that which we trust, through Divine mercy, to experience hereafter.
We felt our first step in connection with our mission was to interview C. P. Pobedonostzef, the Chief Procureur of the Synod, and the representative of the Czar as the Head of the Greek Church. He received us very pleasantly, and for over an hour we spoke together freely on the subject of "religious liberty,"--his wife, who kindly-interpreted for us, saying, "You know my husband does not make the laws, he only carries them out." At every step we took we proved the faithfulness of the Lord in going "with us and before us." The French and English dictionary that my dear friend John Bellows compiled and published opened the way, so that we got into touch through Count Waroutzoff Daschkoff with the Emperor Alexander III. and-had his sympathy and countenance in [115] our after work of visiting the Stundists their place of exile.(5)
The influence of-a dear old woman Friend in Cork on a little girl, many years before, caused her to take a real interest in because we were"Friends," and also in our Mission, and through her we found the right interpreter to go with us on our visit to the exiles. We were introduced into Christian homes where, as in her own, we found warm welcome; she also helped us to become acquainted with Alexander Francis, Pastor of the Anglo-American Congregational Church, who rendered us very valuable assistance in several matters.
Before leaving England we were advised to take a letter of introduction to Sir Robert Morier, the British Ambassador at St. [116] Petersburg, which my dear friend John Bellows undertook to obtain, as he could easily do so, but when he sat down to write and ask for it he felt a check in his own mind and it was not done. "It is better to trust in the Lord," than to put confidence in men, or in princes; it is good to mind both the constrainings and restrainings of the Holy Spirit in our daily life and conduct as has been abundantly proved by the people of God in all ages.
While spending an evening with Mother in Israel, Princess Lieven and family, we met Miss Morier at her house, and she on going home asked her father about these two Englishmen. This inquiry and interest on his part that exceedingly helpful to us,--far more would have been at all likely from the best introductions.
[117] Leaving St. Petersburg with Herman Fast as interpreter, and our young friend Edward Hilton, we stayed two or three days in Moscow and had lunch with Count Leo N. Tolstoy and family. We much enjoyed converse with this remarkable Reformer. I never met anyone who seemed so deeply baptised into the wrongs and sufferings of humanity or more intent on rectifying them. Well would it be for Christians and the world generally if those who profess to believe in Jesus Christ endeavoured to carry out His teachings as faithfully as Count Tolstoy.
A long railway journey of about two days us to Vladikafkas, a town on the North side of the Caucasian Mountains. Here we found a large number of Stundists, earnest-minded Christians of the Baptist faith. A few weeks before eleven places of worship in and around the town had [118] been closed by Government order, and several Sunday Schools in connection with them.
We were invited to, meet a few of them at a private house and about twelve men and two women dropped in as by stealth to avoid the notice of the police. It was a memorable occasion, for the Holy Spirit powerfully present, melting us and us together so that all felt His presence and tears and heartfelt utterances were abundant. Our host had some refreshment provided for us all and then the dear people gathered round to ask us "Baptism," as they found we did practise any outward rite. My dear friend John Bellows called their attention to the time of blessing we had just experienced, together with a few appropriate words, and seemed quite to understand and be satisfied.
[119] After arranging with the Government Agent for a conveyance over the Mountains to Tiflis, we started in a sort of omnibus about mid-day for a continuous journey of about thirty hours, changing both horses and driver about every twelve or fourteen miles, at which stopping places we could always get tea, bread and butter. The roads were very rough, and as we ascended the mountains and night came on it became very cold. At one stopping place about midnight we found that an old man of about ninety years was on the box with driver; we helped him down and warmed him up with tea, bread and butter. We persuaded the driver to let him ride inside. He turned out to be an old Jew, who introduced us to the Jews of Tiflis, and in that way our mission was greatly helped.
For about three or four stages at the top of the mountains we had to take to a sledge, [120] the highest point attained being within a few feet of 8,000. We found the south side of the mountains much more clothed with vegetation than during the ascent. We got into Tiflis about sundown, and quartered at one of the best hotels.
We had been furnished with a letter from the authorities in St. Petersburg to the Governor-General at Tiflis, which our interpreter delivered next day. We found however, that he was ill and unable to see us, so we had about a fortnight to wait. During that time we went twice to the gaol to see some of our Christian friends, who were waiting to be sent to the place where they were to live in exile. Any of the are allowed once a week, at a particular time, to go and see the prisoners, and five local Christians went at the same with us, taking bread, butter and various other little things they knew would [121] be of comfort to the prisoners. We were admitted into the prison yard, which was long and narrow, and just in front bf us were two ropes, separating us from the far end and leaving a space of four or five feet, wherein a soldier could walk, keeping the prisoners apart from their friends.
After a short time we heard the clanking of irons at the end of the yard, and seven or eight came up to their side of the rope: among them were two of our Christian friends, one a middle-aged man. He was bearing his trials patiently and well. The other, much younger, was one of the brightest and happiest looking men I ever met. He had been twelve months in irons and had probably tramped about 1,500 miles with the criminals during that time. That morning his irons had been knocked off. He had not come alone; his wife was with him, bringing two children, a pale faced little [122] girl and a chubby little fellow of about two years.
The little company of Christians gathered up at one end of the ropes, and it was one of the most touching scenes I have ever witnessed. I cried more than I ever had done since I was a child to think that those two men were suffering for telling out of their own hearts' experience the love of Christ Jesus to their own souls. We were not the only ones affected by it, for we noticed four of the soldiers watching them most intently, feeling like some in the Apostolic days, who said, "See how these Christians love one another."
On our next visit the young man and his family were gone, but the older man had been joined by two others who had arrived during the week.
When we saw the Governor-General, he desired us to wait another week, as the [123] Governors of the different Provinces of Trans-Caucasia, who met him once a year, would be in Tiflis then, and he would prefer speaking to them rather than writing about us. He desired us to see Governor Nakashidsi of the Elizabethpol Province, in which most of the exiles were to be found. We
this Governor very kind and obliging: we were allowed to go where we pleased and to see whom we pleased, provided that we did not hold meetings, distribute literature, or offer vocal prayer. We were allowed to see three exiles at a time, but not more. He said, "I shall have .to send an officer with you, but I will see that he is one that be pleasant and agreeable," and he most faithfully kept his word. I felt much drawn in spirit to this dear old man, who said before we parted, "We have a proverb in Russia: 'They that walk in miry places must look well for the stepping stones.'"
[124] Leaving Tiflis by rail and staying a night at a little railway station, it took us about a day over their miry roads to get to Kedarbeg, where we found, I think, about eight exiles. This town is at an elevation of about 5,000 feet above the plain, whilst about another 1,000 feet higher, in the top of the mountains, is an immense lake, the shape .of a capital letter L, and about seventy miles in length. In rough weather the people of the town can hear the roaring of the waters. Here we found a Missioner, who had been sent by the authorities at St. Petersburg to convert the religious exiles and bring them back into fellowship with the Greek Church. He was using very harsh measures for this end. In connection with him we witnessed : one of the many instances of this journey in which our Heavenly Father took care of us.
[125] The day before our return, having finished our mission, we desired to bid farewell to the exiles, after which we had engaged to take tea with a gentleman of Irish extraction, and his family. The time arrived for the exiles to call on us, but they did not come. We were about leaving for our friend's house, when an Englishman called in and this hindered us about ten minutes. Then three of the exiles came, but we being in a hurry, our interview was very short. Just as we were leaving our room the door opened and the Missioner rushed in. Turning round to the young man behind him he said, "Where are they," being in a bad temper. Our interpreter spoke calmly and quietly to him as to the way he was treating these poor people, and obtained a promise of improvement.
Now we found that as soon as the young who waited on us saw the exiles come [126] to our room he went to inform the Missioner, who expected to catch us all together, in which case he would probably have brought greater suffering on the exiles. So we rejoiced to see our several delays had been ordered by our loving Father who saved them.
Prior to this we visited about fifty exiles in two villages some miles from Kedarbeg, and from each other. The roads were exceedingly rough, and our conveyance a waggon without springs, so the physical strain was rather severe. In these two villages, where the people were exceedingly poor, they showed much kindness to the exiles and allowed them to cultivate part of the village land for their support. The houses and people were very clean, and it seemed as if the "peace" and "blessing" of God rested upon them. We were their guests; any remuneration for their hospitality would have hurt their feelings.
[127] We heard that the Missioner above alluded to, was bringing power to bear on the good people of the village that threatened trouble to both them and the exiles.
On returning to the railway station, when coming down from the high land towards the plain, we saw one of the grandest in nature the eye ever witnessed. The range of the Caucasian mountains would be about twenty miles distant, and as far as the eye could reach on the right hand and the left the snow covered peaks were innumerable. It reminded me of the passage in the Psalms about the multitude of mountains; to far left we could see Elbruz, the highest in the range, which is about 18,000 feet, and from this to our extreme right, apparently forming a semi-circle, the snow peaks were innumerable and majestic, producing a sense of the littleness of man and the magnitude of the works of the Great [128] Creator, the like of which I only experienced once before, at the falls of Niagara. Proceeding further along the railway line, we spent a Sunday at Udzharri, by the kind invitation of A. Urquhart, a Scotch gentleman who had a large liquorice factory there. The plant grows wild all through the district. Mr. Urquhart exports largely to England and America, and this .industry gives more or less employment to 20,000 or 30,000 people, principally Tartars, who dig the roots up and sell it to the Company. We spent Sunday very pleasantly with Mr. Urquhart and three young Englishmen in his employ, who live under his roof.
On Monday, my dear friend John Bellows being very poorly, our host kindly sent H. Fast and myself in his carriage to Geeockchi to see an exile and his family. Our interpreter called him our "lively friend," meaning bright and cheerful, and so [129] he was, in spite of the great trials he and his family were undergoing. The place was very unhealthy, on account of its situation and the swampy nature of the country for miles around. The summer before, his wife and four children all had fever and they still looked pale and ill; he was one of four Christian Brothers exiled about fifteen months before. During the twelve months he had been there he had interested the Government Officer who had charge of him, in Bunyan's "Pilgrim's Progress." It is in this way that the truth of the Gospel is spread by the exiles in the places of their captivity.
On the Tuesday morning we went back by rail as far as Evelach, where the Government officer, sent from Tiflis, met us. He was an Armenian gentleman, the son of a colonel, and a very kind, thoughtful young man. He had arranged to take us on a four [130] days journey, in two carriages, into the mountains towards Persia. Soon after starting I noticed a young man sitting by our driver who seemed very sleepy, for his head dropped occasionally on the driver's shoulder. I found he was taken with us to watch the horses at night, lest they should be stolen, and our progress hindered.
We stopped about mid-day to feed the horses and ourselves. Here we heard of the doings of robbers along the road, who had robbed the mail a few miles away the day before. Our escort seemed thoughtful, and I felt sorry he was an armed man, but this was a Government arrangement that we had nothing to do with. He had proposed bringing an armed guard with us from Evelach, which of course we declined.
I felt much exercised, for if attacked, our escort would probably use his weapons, and one man against a band of robbers would [131] have a poor prospect. In keeping quiet before the Lord, I felt the "Arm of ancient goodness" and power afresh revealed, and was humbled because of my weakness, but restful in the power and love of God. Whilst taking our refreshment a party of merchants who had been following behind, looked in upon us and pursued their journey. We were about to resume our journey, when our driver said that if we did so we should be robbed, so we concluded to stay the night. We heard later that the merchants were robbed that evening of all they possessed. Next morning we passed the spot, and soon after met a company of armed police coming from Shusha to find the robbers. We arrived comfortably at Shusha that evening.
We spent a day in interviewing the exiles. On one occasion John Bellows said to them that he hoped they did not entertain hard or unkind feelings towards those who were the [132] means of sending them into exile. One of them, a tall, fine old man of eighty years, whose long white hair lay on his shoulders and venerable beard came nearly to his waist, reminding me of my ideal of the Patriach Abraham, smiled and said, "Oh, no, we are taught to love our enemies, to do good to those who hate us, and pray for those who do us wrong."
I felt drawn to express my thankfulness to hear him say so, adding that "God is love, and they that dwell in love dwell in Him," etc. I then spoke of His love in sending His Own dear Son to die for us, and that now as our risen, living Lord, he is near, calling as of old," Come unto Me all ye that labour and are heavy laden, etc. Enlarging somewhat, I added that in every nation those who hear His voice and accept His invitation to do His will, are a loyal people, who honour their King, Queen, Emperor, or Ruler, who-[133]-ever they may be. After it was all over the Officer asked H. Fast if those words were in the Bible, adding they are good words. After H. Fast had found them for him he said, "I wish Mr. Neave would write out what he said to those men for me." This I was glad to do, and H. Fast translated it for him.
One night soon after this, we were all tired out with the day's fatigue of travel, and I noticed John Bellows and H. Fast taking off their coats ready to lie down before we had had our usual evening reading. I thought to myself that as we were all so tired out it would be little else but a form, and so followed their example. As soon as the Officer saw this he asked H. Fast if we were not going to have our Scripture reading so we gladly roused up, and had it, and I trust to profit. He was with us altogether about twelve days, and seemed much interested [134] in our work and in the simple gospel message. He told us he had not been to Communion for about ten years, lest he should partake of what is called the Lord's Supper unworthily. I believed him to be a sincere seeker after the truth, and hope he will be faithful to what he has seen.
Leaving Shusha, we had a long rough ride to our stopping place that night. This was about half-a-mile from a Tartar village, and as a clear stream of water ran dose by we enjoyed the luxury of a wash. It may be well to say here that when we got away from the railway line, we found the habits of the people very Eastern, and perhaps the greatest of our little difficulties was getting a good wash. The same condition of things appears to exist as in the days of Elijah, where we read of Elisha pouring water on the hands of Elijah. When we asked for a wash a young man would bring in a jug of [135] water and a basin, and putting the basin on a table or chair, he would quietly stand by, jug in hand. We then had to turn up our sleeves, hold our hands over the basin, he would pour water upon them. We took our own soap and towels, without which we should have been in poor case.
In most of these villages there is a public bath, in outward appearance like a large basin turned bottom upwards, and most of the inhabitants get a steam bath there once a week. There are several ways of looking at the same thing. These people said to us "You English folk must be very dirty to want so much washing."
At this stopping place we had to leave our carriages and proceed the next day on horseback or foot. During the afternoon we came to the edge of an extinct volcano of immense dimensions. In the bottom of it was little town of Gerusi, said to be 2,000 feet [136] below where we first saw it. The houses appeared very small and insignificant. As we descended, the sides seemed more like burnt ashes than soil. The appearance was very strange, for stones and rock bore witness to the volcanic fires through which they passed. The rains and frosts of centuries had carried away the softer portions, and these rocks were of all shapes and sizes and in all directions--some being one hundred feet high. The rocks were used for houses, and we were taken into one of them. It belonged to an Armenian, and was a large room with loom and spinning wheel, and earthen floor, all very clean and nicely swept; the fireplace was in the middle of the room, the smoke escaping by a hole in the roof. There were a good many Tartars here, and in the district round. The firewood for the town is brought about twenty-six miles on the backs of donkeys, and the men only get sevenpence three-farthings a load.
Here we found thirty-five of our Christian brethren in exile; ten of them had their wives with them, and there were a few little children. We spent a whole day interviewing them, and made a start early next morning up the sides of the crater. Three of the brethren accompanied us. As we rested a while about half-way up, they sang some of their songs in their own tongue. I Was forcibly reminded of the lamentation of the exiled Jews as given in the 137th psalm; but these men, under a sense of the joy of God's salvation, sang the "Songs of Zion" in their place of exile. I felt that as surely as God was with his servant John in the Isle of Patmos, so He was with these faithful men in that desolate place. Here and elsewhere they had no means of obtaining a living, and were dependent on their relatives or friends in other parts.
[138] Dr. Baedeker, the well-known traveller, had interested himself for many years in their welfare, procuring funds in England or Europe to help them, besides which the Christians in Petersburg and other parts of Russia helped. Their position so far as the Government was concerned was this:--no provision was made for their sustenance, but they were allowed to earn their own bread if they could, but not to go elsewhere to seek it.
In these wild mountain districts, peopled principally by Tartars, we were sorry to find quarrels and murders not uncommon. A judge with whom we had travelled in the train, told us he had about three hundred murder cases brought before him in the course of a year; but they probably represent only a small part, as women do not seem to be counted at all in this district. Things are becoming more secure and improved since it came under Russian rule.
[139] We returned the way we came to Evelach, and then back to Tiflis. In Tiflis we found the Molakans had been sorely persecuted one of these Missioners, who had been sent down from St. Petersburg. A large number of drosky drivers and poorer class of people belong to this sect. This Missioner to bring them back into fellowship Greek Church. For several Sundays he had forced their leading men to argue with him publicly, insisting on straightforward answer to his question, "Are our Icons idols ?" They replied, "If we say no, you will say why don't join our Church, if we say yes, you will us into banishment." After several ineffectual efforts to make them say something definite he summoned the Civil to meet them with him, and going down his knees implored the Almighty to give him power against them. He then requested [140] the Chief Magistrate to make out a protocol, sending ten of them into banishment. The Magistrate, knowing them to be good citizens, was bent on thwarting his object by first of all ridiculing the idea and then, as he was obliged to yield, making it out against three of them. To save these he made the document subject to the approval of the head of the Greek Church in Tiflis, and this man, to his honour be it spoken, would not sign it.
We met with two of these Molakans and were pleased with their earnestness and simplicity.
The history of this poor Missioner was very sad. When we got back to St. Petersburg we found he was talking largely about the success of his work in the south, and the numbers that he had brought back into the fold of the Greek Church, but his immorality and untruthfulness being known [141] to the authorities there, he was quietly disposed of, probably to a monastery to end his days.
At Tiflis we met a Christian Swede who had had many wonderful adventures in helping some of the persecuted Christians to escape from Russia. In one instance a Cossack who was of the Emperor's bodyguard, had become a Christian and he was sentenced to be isolated for life in a monastery. He was not under arrest, but was to be taken that evening, in about two hours' time. The Swede thought much about this brother and felt that the Lord would help to save him, so getting him into civilian's clothes they started off by rail, and then by boat and on foot, till they got clear away, passing once close to men who were watching for them. This Cossack is now settled in America, where he is making himself useful in cause of truth and righteousness.
[142] The Swede had a similar adventure with a young lady of position and education, the difficulty being greater in some respects on account of the difference in sex, but a Christian lady turned up at a critical time, and she too escaped, and is using her pen in the cause of freedom of conscience and for Russia in another land.
In all our interviews with the exiles we only met one man that seemed to look upon his case as hard. Several of them were exceedingly bright and cheerful, and the bulk of them seemed bearing their sufferings patiently and well. The tendency of the people was towards fatalism, and we found many of the Christian men taking this view of their lot: "It is the will of God and we must bear it." And they would add, "We are quite sure the Emperor does not know how we are treated or he would not allow it."
[143] I quite believe a brighter day is dawning for the Russian people, when true liberty will be better understood and enjoyed, religiously and politically.
An incident in the life of Frederick Douglass,(6) an escaped slave, who filled a very prominent and useful position in the cause of emancipation and liberty in America thirty years or more ago, gives light on the matter as between oppressors and the oppressed. After the Civil War closed in 1865, Frederick Douglass went down into the south, to the district where he was born and had lived in slavery. His old master, being on his deathbed, sent word that he would like to see him. When Frederick sat down by him, upbraided him for saying things about him and his family which were not true. Frederick refuted the charge, and reminded his master that in his position at that time what he said was true. The master was silent for a short time and then said, "Well, Frederick, we were both the victims of a system." I believe this applies in great measure to the oppressors and oppressed in all lands. There is much ignorance on the part of both as to the feelings of the others and the influences that make them what they are. It is well for all if they will listen to and obey the voice of the Lord Jesus Christ, who proclaims liberty to the captive, who breaks every yoke and lets the oppressed go free, whatever the outward position of anyone may be who really accepts Him as their Saviour and their friend.
We hired a conveyance to take us to Baskashet to see Prince Khilkoff, who was living in exile with his wife and two little children. It was a day-and-a-half's journey. The Prince is a disciple and friend of Count [145] Tolstoy, and was living in a humble way among some kind, but very poor people, where he found a field for his sympathy and help as doctor, minister and friend.
We noticed here as elsewhere, some very fierce-looking dogs. Strabo, writing of them in ages long gone by, speaks of the animals as looking like lions. It is so, for they cut their ears off, which gives them a strange look, and as they are very fierce, we see the reason for his remarks. There is little law or order among these poor people; robbery and murder are frequent, so each house needs a dog or two to keep watch at night. To prevent the dog sleeping at its post, the ears are cut off, so that the dog cannot rest, for the rain or wind would get in, so the watch is welt kept. I pitied the poor dogs, for it seemed very cruel.
Just before arriving at this village we noticed a barnlike building, about half-a-[146]-mile away. During the winter before a man had taken refuge there from a pack of wolves which surrounded it.
Prince Khilkoff told us an interesting account of a Tartar named Zamat, who had had considerable influence on his own life. It would seem that some years ago he was the head of a band of robbers who gave the Government great trouble. They sent out an officer with a band of soldiers, to take them, but several efforts were unsuccessful. One day about noon he came alone into the officer's camp and said, "I have come to give myself up." The officer was very pleased, took all his jewels off him, and then, with his company, began to make merry. The soldiers had stacked their arms and were feasting and rejoicing till it became dark. The robber gave a whistle and his men came in, seized the arms and made prisoners of the officer and his men. He kept them there [147] over two days to mourn over their folly, and then let them go. Some months after this he came into the city of Tiflis when the Governor was giving a great feast or reception. He dressed up as one of the and managed to get in without being noticed. He watched his opportunity, and when the Governor was alone, came boldly up to told him who he was, and said, "I want to pardon me." It was so sudden and unexpected that the Governor did it at once.
After this he served in the Russian faithfully for many years. Unlike Tartars in general he had a horror of taking life, though often engaged in desperate enterprises. In the Russo-Turkish war Prince Khilhoff was ordered to take about fifty men to surround and seize about two robbers. He remonstrated, as it like going to certain death, but he had to obey orders, and this Tartar was an officer [148] under him, and probably largely influenced the Prince in the enterprise. Zamat had said, "It is cowardly to shoot men when they are asleep," so they captured them at night without bloodshed. Soon after, the chief robber, seeing an opportunity, was in the act of firing on the Prince, but he seeing ,it in time; shot him dead. The rest of the band of robbers were then taken safely into the Russian camp and their capture was the talk of the whole regiment. But that night Prince Khilkoff saw the dead man's face in a dream, and it was so constantly before him that he did not heed the praise that was showered upon him, but felt he was a murderer. His friends, thinking he would soon get over it, advised him in the next engagement with the Turks to let them fire at him without defending himself. Twice he ran into danger, and the last time drew his sword half out of its sheath to defend [149] himself, but remembering his resolve, it back. At the same moment a bullet hit the Prince a side blow, which stunned him, and made him deaf for three days. After that he felt he must give up fighting obey Christ, and was allowed to go back to his estates at Kharkoff, where he lived for some years, caring for the poor people around him, and giving nearly all he had away. About a year before we saw him he was sent into exile.
Zamat distinguished himself in the siege of Kars and in other places more in the saving of life than in destroying it. His end seemed sad, for resting one day on his couch someone fired on him through an opening and killed him. It was probably owing to some blood feud, which is a conspicuous trait in the Tartar character.
In after years Prince Khilkoff was helpful in settling the Doukhobors in Canada. [150] Before finally leaving Tiflis we reported the result of our visit to the Governor-General and Governor Nakashidsi, and took the train to Kutais, an ancient and interesting place, the scene of the history and fable of Jason the Golden Fleece. Having seen an exile here we next spent a day or two very pleasantly at Poti with our friend Wilson Sturge(7) who was the British Consul there. Finally we left Batoum by steamer, making calls on our way to Sebastopol, taking train thence to Moscow and St. Petersburg. Here we were enabled by letter to acquaint the Emperor with full particulars of our journey, and to assure him that he had not more loyal subjects in his Dominion anywhere than these exiled Stundists.
Having visited most of our friends who been so kind to us, and bade them farewell, we left St. Petersburg on the 26th [151] Third month, 1893, for England, and after spending a pleasant day with our friends in Minden, got back to our native land in peace and in safety once more.
In recording some of the gracious dealings of the Lord with me, it is in the hope some travellers Zionward may be helped on their way, for God is "no of persons," and His love flows out toward all His creatures. May all be kept in a childlike and teachable spirit, for He things to show us, and blessings for and through us, far beyond anything we know as yet. May all accept the authority and inspiration of the Holy Scriptures, as given forth by-the Spirit of God, and prize the privilege, and seek opportunities for their frequent and prayerful study. Given forth through men and women of various positions and conditions in life, and at different times, we find they have a human side, but the [152] Holy Spirit, who gave the writers the message, is ever present to reveal their true meaning to the reverent and humble seeker after truth. Thus we find from Genesis to Revelation, we are pointed to a Person, a Saviour, a King, so that all that we lost through sin, in ourselves, or in the first Adam, was atoned for by the second Adam on Calvary's Cross, who "loved us, and gave Himself for us," that "He might purify unto Himself a peculiar people zealous of good works." Thus Jesus Christ, the well beloved Son of God,--the Word made flesh, who dwelt among men, is the "Light" that "lighteth everyone that is born into the world." In Him, Deity and perfect humanity were blended. It is a deep mystery but none the less a glorious reality, as His redeemed children know, to their salvation, peace, and joy; for this truth lies at the basis of the Christian's hope. To believe into [153] Him,--to be reconciled to God through Him--to feed on Him, the "Living Bread"--to live and walk with Him day by day, letting Him bear the burdens and duties of this life with us,--is a life of restful blessedness, open to all that will hear and obey His voice. To neglect this is to dwell in a state of trouble and uncertainty, if not among the dead,--"condemned already."
In 1899, I went again to England, and obtained certificates for religious service in another visit in parts of the United of America. Here I was joined, after attending the Yearly Meeting at Baltimore by my dear friend John M. Watson, from Kansas. We visited most of the of the Meetings of Friends in Baltimore Yearly Meeting together, and many of those in Tennesee and North Carolina, to our comfort. While thus engaged an attack of typhoid brought me very near the gates of the [154] was most kindly nursed by my friend, J. M. Watson, at the home of Jesse and Elizabeth Hallowell, at High North Carolina. These, with Dr. J. Barton, and other dear friends, were unremitting in their care and kindness thtough long weeks of weakness, when the Dr. and J. M. Watson took me by rail to Baltimore, before I was able to sit up, as the fever left complications that required surgical skill, which was kindly obtained for me in the Johns Hopkins Hospital, where I remained about three months.
In Second month, 1901, J. M. Watson kindly accompanied me to New York, as I was still very weak, and saw me on board a Steamer for England, placing me under the care of Edward Grubb, who was returning home.
My heart filled with thankfulness to these, and many other dear friends in [155] America and England, as I passed along in great weakness to my home in Sydney, where I arrived safely about two months later. Above all, would I record my deep fulness to the Lord my God, who from my childhood's days, and all along my pilgrimage till now, has raised me up friends and helpers whenever needed,--proving His unfailing faithfulness in many a time of stress or trial: and thus, often gently chiding my want of faith and childlike trust.
Thus my active life ended. As physical strength slowly returned my sight as surely declined, so that by the time I reached home I could not read. My dear wife kindly supplied this lack till she was taken to our Father's Home above in 1906. Soon after, through the kindness of English Friends, and the Lord's blessing on the doctor's skill, cataract was successfully removed from one eye, so that I am able again to read and to [155] enjoy the Sight of my family and friends, and the beautiful flowers and abundant works of the Great Creator,--all of which "praise Him."
In conclusion I would say that I find "life" ever deepening and sweetening, and far more in its beginnings than drawing towards its close. I have found, though but an "unprofitable servant," a "joy in service,'' yea,--and in suffering (if it is lawful to use that word, for I have known little of physical suffering). To be made in any measure, however small, "like unto our Lord" is a blessing indeed, whatever be the means He sees needful to bring about this glorious result.
It is a joy to know that "God sent not His Son into the world to condemn the world but that the world through Him might be saved," and that "He is the Light of the world "and the "Life of men," and is ever calling the children of men unto Himself, that they may be saved, and saying, "he that followeth Me shall not walk in darkness, but shall have the light of life;" and John tells us, "He that hath the Son hath life; and he that hath not the Son of God hath not life."
Dear reader, hath thou honestly sought Him with thy whole heart? If so He will become (if not so
already) thy strength, and song, and salvation, and thou will realise this joy. If thou art neglecting
the offers of his love, thou art poor indeed, though all the pleasures and treasures of earth be
within thy power. What is the chaff to the wheat? (See I John v. 20.)
1. 1. Formerly of St. Austell, Cromwall.
2. 2. A Quaker minister, formerly of Ackworth; died at East Dulwich, 1901, aged sixty-nine.
3. 3. Of Bristol, formerly companion to Priscilla Green, of Saffron Waldon, the minister, who was sister to Susanna Neave, of Leiston and Woolbridge. C. Hunt died in 1891, aged fifty-nine.
4. 4. John T. Bellows, a Quaker elder, born at Liskeard, 1831. He was a celebrated printer, an antiquary, and philanthropist, and died 1902, aged seventy-one. Facing page 112 is a portrait group of John Bellows, and J.J. Neave in Russian costume, with their young friend Edward Hilton.
5. 5. John Bellows's French and English Dictionary is in many ways a unique production of its time, The Author spent years in the compilation, and had special founts of type cast for printing it, so that it might be a convenient size for the pocket.
6. 6.The celebrated mulatto orator; born 1817, died 1895.
7. 7. Of Birmingham; died 1899, aged sixty-six.