THE history of the Caucasus dates back to the flood. Mount Ararat and the people living near it are mentioned in the eighth and tenth chapters of Genesis. The prophet Jeremiah (see chapter 51: 27) speaks of the kingdom of Ararat, by which, however, the kingdom of Grusien is meant. When Kores reigned in Persia, Grusien was the center of a number of principalities. The Lord says through Jeremiah, “Set ye up a standard in the land, . . . prepare the nations against her” (the mighty Babylon, the kingdom of Ararat). Present truth has now reached this district, and a standard is being set up.
Geography and Natural Resources
The whole Caucasus territory is divided into fourteen governments and districts. From east to west it is 621 miles, and from north to south 307 miles. The river Aras and Mount Ararat divide this territory from Turkey and Persia. On the east it is bounded by the Caspian Sea, and on the west the Black Sea forms the boundary. The Caucasus is divided into the Zis-Caucasus and Trans-Caucasus by the great mountain chain, which is about 882 miles long and 126 wide. Fruit, vegetables, corn, cotton, rice, and grapes flourish here. The silk industry is also pursued with good results. In the earth are to be found iron, lead, silver, gold, several kinds of precious stones, crystal, salt, coal, etc. The Caucasus naphtha is world-famed. There is hardly another spot on earth which, in comparison to its size, is so blessed by God as the Caucasus. One can count about one hundred fifty mountain peaks, which are all more than 11,480 feet high. The Elburz is the highest mountain, measuring 17,220 feet in height.
The Climate
In spite of its great variety the climate is very cold in winter and very hot in summer, but in general it is quite healthful.
The People and Religions
The original race of people inhabiting the Caucasus is probably the most widely dispersed, and it is quite possible that the original inhabitants were descendants of Japheth, and even more—they trace directly back to Adam. Although they are not acquainted with the Bible, they have a fixed tradition.
Counting the Europeans, there are eleven million inhabitants in the Caucasus, speaking forty different languages; these must all hear the gospel.
We have made but a small beginning among the Germans, Russians, and Armenians. The time has now come when the gospel must be carried to the Caucasian people in their own languages.
At present, we have six workers, consisting of two ordained ministers, one licentiate, and three Bible workers; besides these there are two colporteurs, who canvass as opportunity offers.
We have thirty-eight churches and companies. In the last two years we have baptized 252 persons. Our tithe has risen from $2,286.08 to $3,529.89. We have sold literature to the value of $15,558.96. Our receipts for 1909 and 1910 were $9,448.20. Churches and companies have sprung up everywhere. We baptized 120 this spring, so that our membership has risen from 826 to 946.
MT. ARARAT, IN THE CAUCASUS
The Difficulties
There are also some difficulties to be encountered in our field. But since they occur practically every day, they have but little influence upon us, and they seem so small to me that I hardly have the courage to speak of them. However, I might mention a few. Tiflis was in a militant state, and it was especially difficult to hold meetings. One Sunday evening when I had scarcely started my meeting, an officer came in with four other men, took the names of all present, relieved me of my passport, and dismissed the meeting. I was a week without a passport. Then I went to the governor and laid the case before him. The Lord touched his heart, and he gave me back my passport. During this week, we gathered secretly in a large room, in the house of one of our sisters. At the end of the week, I baptized twelve persons. At present we have a church of twenty-three members.
We also met much opposition in Otradnaja, from the people and the police, but the Lord let all things work together for good. There is now a company at that place. We also had trouble in Besopasnaja, especially when we were gathered for a baptismal service. Over two thousand persons came to the meeting and threatened to kill us. But as the candidates for baptism had already withdrawn from the state church, it had no claims on them. The Lord helped again, and this time the police acted as our protectors, and we were enabled to perform the ceremony without hindrance.
Before I left for the Friedensau council, our meetings in a Cossack village were closed. Fifty-eight believers are there, who can not assemble for service. We are, however, of good courage, and trust in God; for the Lord will provide, and his resources are unfailing.
The Southern France Camp-Meeting
By Joel C. Rogers
JOEL C. ROGERS
ONE enjoys meeting in conference and camp-meeting these sturdy brethren and sisters of southern France, and the impression that he is among the true stock of the old French Huguenots seems to grow stronger. They come from humble peasant homes and city tenements—from Lyons, Nimes, Toulouse, Bordeaux, Marseilles, Montpellier, and the mountain districts of west France. One dear old brother, born in 1844, among the first to receive the message in France, told me of his hopes of living to see his Saviour come.
This brother lives in the mountains in a very humble home, but he gave over a hundred dollars for the work.
The camp is pitched on the Mediterranean shore between the great cities of Marseilles and Nimes. At this time of year many thousands visit the seashore for a few days' vacation. Some attend the meetings, while others having little to do, read our literature and become acquainted with our people. The two local ministers—there are only two in all southern France with her sixteen millions, and one of the two is conference president—and Elder L. P. Tieche, president of the Latin Union, are present. From outside there are Professor Steiner, of the Latin Union School, Elder J. C. Guenin, of Paris, and myself. After attending the conference in Switzerland, I had planned to go at once to London to aid in printing our first reader and tract in Manganja for Nyassaland; but as Elders L. R. Conradi and E. R. Palmer could not go to southern France, I gladly responded to the invitation to attend this meeting.
Being the first general camp-meeting on the Mediterranean, it is arousing much interest throughout the union. These meetings have heretofore been held in12cities, where our people would usually rent halls. At a session of this conference the brethren were asked if they considered this meeting a success, and if they were willing to raise money for more tents. The response was hearty. With little or no urging, one sister gave a thousand francs, which represents more than a thousand dollars in labor and sacrifice; for these sisters (three fourths of the camp are sisters), whose husbands are not in the truth, work long and patiently to save even a hundred francs. About thirty-five hundred francs, mostly in small gifts, was raised for a tent and labor fund to help send more workers into the field. The appeals of the few laborers for more to join them in the needy cities were touching in the extreme, and one is moved to plead again and again with the Lord of the harvest to “send forth laborers” into the Latin field.
On Sabbath about one hundred twenty-five gathered for Sabbath-school, the children reciting their lesson on the beach. Elder Tieche preached an impressive sermon on the imminence of the end, based on Rev. 3:11. A goodly number responded to the Spirit's call for consecration of heart and life for service. After this sermon, at noon on Sabbath, July 29, seven earnest souls, all adults, were buried with their Lord in the quiet Mediterranean waters near the camp.
What could be a more inspiring sight to us later Protestants when we remember that on this very beach, but a few centuries ago, the wrath of the popes was manifested against the earlier Protestants? Near by is Avignon; nearer still is Nimes, with its well-preserved Roman walls and arena, the scene of many a Christian massacre. Still nearer, and in sight with a field-glass, stands the old walled town of Aigues-Mortes and the Protestant tower, where were imprisoned hundreds of Protestants on the date of the Revocation of the Edict of Nantes. Many of them sealed their faith with their lives in the dungeon, into which I looked. Most of them were women, and one of them engraved the word resist on the solid stone with her sewing-needle. She died there, after thirty years in that tower of torture, when the word recant would have liberated her. No one knows the number who perished there. The walls of the tower are of solid stone, and are eighteen feet thick. They were built in the thirteenth century, and are still in perfect preservation. Princes and nobles of France suffered and died in this tower. I was told that the city is the strongest walled place in France to-day. In many cities of southern France, all trains and roads enter through small gateways in strong walls. Everywhere one meets monks and priests and sisters, but one notices that the people pass them with little notice. France is still struggling for freedom.
In all our meetings at Grau du Roi camp, a blessed spirit of harmony seemed to prevail. This was especially gratifying in view of past experiences in this field. Elder T. Nussbaum was reelected president, and with a few young ministers and Bible workers will undertake aggressive work. It is hoped that there will be a good ingathering of souls. In my mind, the most urgent needs of this Latin field are faithful colporteurs, Bible workers, and a school for the youth. The Gland school is too far away and too expensive for France, Italy, Spain, and Portugal. Out of two hundred members in southern France, some thirty youth were at this meeting, and it is distressing to find some of our talented young men in worldly medical and literary schools, while most of the girls are working in factories or are in domestic service. These youth seem as consecrated to the message as any I have seen. I am impressed, while attending all these meetings on the Continent, that more must be done to enlist the youth for God's cause. Where any attempt has been made at Young People's Missionary Volunteer organization, those in charge of it have been heavily burdened with other duties, and the Volunteer work has not received the attention due it. The young people's work is talked of at the annual conference, then probably in most cases no more is heard of it until the following year, there being no literature on this subject. In one of these conferences I was asked the question, “What is the difference between the young people's work and the church tract and missionary society?” I could not but feel that the explanation would be the end of the matter until somebody understanding the whole question goes into the churches and organizes both lines of work.
One can not attend such meetings as the four it has been my privilege to attend in Europe, at the request of the General Conference Council, without there springing up in his heart a deep interest for the growing work of God in this great field, and love for the few brethren engaged in it under much difficulty. Where are the reapers for this overripe harvest-field?
Watford, England.
New Openings in Africa
By S. M. Konigmacher
S. M. KONIGMACHER
The union conference recommended that we come to Cholo to look after the station and school work while Brother J. C. Rogers attended the General Conference Council in Germany. Sister Rogers preferred to go to Matandani, to oversee the work there in our absence. Brother G. A. Ellingworth has charge of all the outside work.
I made the trip from Matandani to Cholo on a donkey, in three days; while Mrs. Konigmacher and baby came in a machila. We are comfortably located in the large mission house, and very busy with the various duties of a large station.
From the front veranda we have a beautiful view of the rolling country around us. With this scene before us, we can scarcely believe that we are in a land cursed with fever. We often wonder how long it will be before the gospel will go to all the different tribes.
I encouraged my teachers to find as many new sites for placing village schools as they could, and I was happily surprised with the results. One teacher, alone, found twenty; we can occupy only one or two of these. They are on the border of Portuguese territory, among the Anguru tribe, probably the largest tribe in this section. Practically nothing has been done for them.
From another direction comes a call for night-schools; five of these have been opened. From still another quarter comes a request for three schools; one of these has been opened, and the other two we shall try to open soon.
Late cold rains have spoiled our cotton crop. This will greatly embarrass us, as we need all the funds we can possibly get to open these new schools, and to plant the banner of the third angel’s message in dark places.
Brethren and sisters, now is the time to enter these open doors; for if we delay, the way may be closed up, as we have already learned by experience.
I also took a trip into Portuguese Auginiland, to interview the authorities in regard to extending our work in that needy field. The local authorities are favorable, but say they can not grant us permission without consent of the higher authorities. We were referred to the governor-general, at Delagoa Bay. On my return, I walked 125 miles to Blantyre, as my bicycle broke down.
“SOME men and women make themselves believe that they do not consider the things of this world of much value, but prize the truth and its advancement higher than any worldly gain. Many will awake at last to find that they have been deceived. They may have once appreciated the truth; and earthly treasures, in comparison with truth, may have appeared to them valueless; but after a time, as their worldly treasure increased, they became less devotional. Although they have enough for a comfortable sustenance, yet all their acts show that they are in no wise satisfied. Their works testify that their hearts are bound up in their earthly treasure. Gain, gain, is their watchword. To this end every member of the family participates in their labor. They give themselves scarcely any time for devotion or for prayer. They work early and late. Sickly, diseased women, and feeble children whip up their flagging ambition, and use up the vitality and strength they have, to reach an object, to gain a little, make a little more money. They flatter themselves that they are doing this that they may help the cause of God. Terrible deception! Satan looks on and laughs; for he knows that they are selling soul and body through their lust for gain. They are continually making flimsy excuses for thus selling themselves for gain. They are blinded by the god of this world.”
—Mrs. E. G. White, in “Testimonies for the Church,” Vol. I, page 476.
Another Day
By Arthur Wallace Peach
“ANOTHER day is done,” you say, with careless speech. Ah! think you where this little day may reach?
Into a tomb where some one is asleep, While those who loved too late in anguish weep.
Into a heart where all is still and dark, Save where a ghostly hope lies white and stark.
To trembling lips that would a word recall Which some wild moment carelessly let fall.
Into a brain that formed a wicked deed For whose deep hurt there is no balm nor meed.
Into eyes sightless that this morning knew Each blossom’s tint, the sky’s far, tender blue.
These thoughts are dark—the vines that clasp a tomb? Still bears the day its wreaths of golden bloom.
For gentle hands of love have crowned this day With deeds whose beauty never fades away.
To-day, lips sang their cheery, happy song; And hearts have spoken hearts’ deep yearning long.
And weary feet that sought the valley still Turn back once more a mission to fulfil.
“Another day is done,”—ah! yes! a hundred years, Each moment crowned with joy or palled with tears.
Be wise, O human heart! not far away Beyond the sunset waits—another day!
—Arthur Wallace Peach.
Increase of Disease
By Isadore L. Green
ISADORE L. GREEN, M. D.
The principles of temperance have an important place in the work of salvation; and those to whom is given the responsibility of finishing this work preparatory for the second coming of Christ, may certainly expect special light and guidance commensurate with the importance of an age notable for all gross forms of intemperance. See Matt. 24: 37-39.
Doubtless the question arises in the minds of many, If the end of all things is at hand, why the necessity for a call to reform in eating, drinking, dressing, exercising, resting, and in sanitation, etc.? If the people of God are so soon to change habitations for those wholly pure, and the effects of sin are to be effaced in a moment, why not center all our efforts and energies upon soul-saving? This should certainly be done; it is just the issue before us, and the very reason why these reforms are essential and positively demanded.
It is soul-saving in an eminent degree, the preservation of spirit and soul and body entire. Soul-saving, or saving the soul, includes the cleansing, the purification of the body, or soul temple, so that it may be indeed a fit temple for the indwelling of the Holy Spirit. If we wish or expect the Spirit, God's representative on earth, to dwell in us, we must be cleansed from all the works of the flesh. Gal. 5: 19. This means that we are to separate ourselves from all those things that weaken and destroy vitality and relatively incapacitate and limit usefulness.
Years ago, when the attention of this people was called to the principles of temperance (self-control), vital statistics had reached so low a record that public conservators of health, becoming much concerned about the situation, began an effort to ferret out the causes. But God's leadings, which are always the advance guards led us to a knowledge of the true and only assignable cause; i. e., unhealthful, irritating diet; irregular eating and drinking; the use of stimulating drinks that irritate and enervate the nervous system, clog the liver, weaken the heart's action, and burden the kidneys. Tea and coffee, tobacco, and spirituous liquors tend to harden the blood-vessels, frequently causing what is known as arteriosclerosis. This condition of the arteries leads to rupture of vessels in the brain, or cerebral hemorrhage, and paralysis followed by impaired faculties or death. Overwork and neglect of proper rest and personal cleanliness weaken the bodily functions. The blessings of pure air, proper ventilation, intelligent use of water and simple measures in the treatment of disease, rather than dependence upon poisonous drugs are the natural, God-given means of preserving life and health. The problem of life and health is not settled, neither can it be except upon one basis and from one standard, the immutable law of God. This law can never be separated from mutual or social or physical laws without degeneration and demoralization following; as cause and effect bear relation to each other, so do morals and personal habits.
It is an indisputable fact that wherever civilization (?) has succeeded in establishing itself, with its many questionable practises, we are confronted by deplorable conditions; and the inquiries have become almost universal: What can be done to check the progress of disease, to stamp out infectious, malignant, and contagious disease? How may hereditary tendencies be overcome? What are the specific germs that are taking the lives of the useful as well as of the indigent and irresponsible?
Many are deluded into thinking that longevity is increasing, also that sickness is being markedly reduced, and mortality correspondingly decreased. While vital statistics are only approximately correct, they are a guide to conclusions, and teach us that what may be lessened one year may be increased the following year, as is true of the years 1909 and 1910.
The record of the year 1909 gave a phenomenally low death-rate, but that of 1910 shows an increased rate throughout the registration area, with the exception of New York City, which has the lowest death-rate in its history. Death from causes amenable to sanitary combat were diminished. Tuberculosis was lowered; but cancer, heart-disease, and appendicitis were raised. In the year 1910, 39,883 patients were given free treatments in hospitals that were receiving money from the state; and in the same time 1,154,586 persons were treated in public and private dispensaries. Adding the two, we see that 1,194,469 persons sought relief from some form of disease. This does not include the large number who were treated in their own homes, or in private institutions. These figures apply to New York City, with the exception of 33,187 persons, and they might be safely duplicated for Chicago, and possibly for Philadelphia.
Where is the trouble or discrepancy? People are led to these optimistic views chiefly because the appointments and facilities for caring for the sick have been greatly increased and are more complete in service. But think of the colossal sums that are being paid by the government and by private individuals for research work and for preventive measures for stamping out parasitical and germ diseases from both human beings and the lower animals. We have to admit that when the work began it was truly evolutionary, starting from the lower animals, and after much effort on the part of humanitarians, gradually extending to the higher order of life.
The fast multiplying laboratories richly endowed by Carnegie, Rockefeller, and others, in which exhaustive measures are being employed in tracing causes to their effects in diseased conditions, exist as refutations of the opinion that disease is being eradicated. Millions upon millions of dollars are given in endowments, legacies, and appropriations for erecting hospitals, sanitariums, and State institutions. Colonies for epileptics and lepers are formed; shacks and14pavilions are improvised for caring for tubercular patients; institutions with significant titles calling attention to exclusive and modern methods of treating acute and chronic maladies, malignant and infectious diseases, multiply each year. Institutions for the insane are crowded to their utmost capacities, and yet a large number of mentally unbalanced never are committed to their care.
It has not proved true that there is a survival of the fittest; but on the contrary, the lives of the congenitally feeble who are but omnibuses for carrying all the vices and inherited weaknesses of their ancestors, are lengthened; many live as dependents and pensioners upon the stronger. Previous to a better knowledge of practical hygiene and due regard for the care of the body, this class died early. But where are the centenarians? Very few live to grace the annals of history. It is true to a demonstration that a sickly, debilitated body has a correspondingly weak and enfeebled mind or character. The personal equation of a sound mind in a sound body can not be figured out on any other principle or basis of reasoning than a strict observance of the laws regulating all the functions of the body. These laws are exacting, and any infringement upon them meets with a summary penalty. “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1 Cor. 3:17.
God gave a perfect code for governing his people, regulating diet, personal habits, and sanitary surroundings. A disregard of these laws has resulted in disease, sickness, and death. Some of our best authorities are studying the relations of flesh eating to cancer and other diseases. The late Nicholas Senn, a man of great scholastic ability and recognized authority on medical subjects, made several trips around the world, and observed, in studying the habits of different nationalities, that cancer is almost or quite unknown to those who eat no flesh foods. Fish is being regarded with suspicion, particularly salmon and trout, as well as oysters. The two former are said to be largely infected with cancer. Appendicitis is receiving due attention. The following is a quotation from the British Medical Journal (London):— “A study of appendicitis has a markedly different incidence in various countries, and this may be largely a question of diet. Statistics show that where there is a large meat-eating population, appendicitis is a common disease; whereas in those countries where little meat is eaten, appendicitis is rare, if not almost unknown. There is no doubt, apart from improved diagnosis, that appendicitis has greatly increased in the British Isles in the last few decades. The greatest change in the diet of the people has undoubtedly been the marked increase in meat eating. With the amount of foreign meat and canned food, the poorer classes are now able to furnish themselves a fair quantity of meat of varying kinds, particularly mutton and beef. The fat of meat, more particularly that of mutton and beef, is characterized by the small amount of unsaturated fatty acid it contains.
“That the fat in the food determines the nature of the fat in the tissues is well known. From the clinical and chemical work done by the writer, it would seem that this factor determines the nature of the soaps (which are formed in the processes of digestion) to be found in the intestinal wall. When these soaps are calcium (lime), soaps of saturated fatty acids, there is usually some evidence of disease, either a mucous colonitis (disease of the large intestine) or an intestinal lithiasis (formation of calculi, or stones).
“In appendicitis with which these two conditions are associated there is the same occurrence of these soaps in the wall of the intestines. There is reason to suspect the fat in the foods with the occurrence of the disease.”
Vegetarians have been assured that meat eating and intestinal catarrh have been closely associated with appendicitis, if not the cause of this very rapidly increasing disease.
Animal fats were regarded as unfit food when God gave the people permission to eat flesh foods. He strictly forbade them to eat either fat or blood; the latter is the medium of carrying waste and effete products through the system to the sources of elimination, and the former is converted into irritating or toxic acids that cause disease conditions. Butter and vegetable oils are more easily emulsified, and are not so detrimental to health. God would safeguard his people and spare them from the misfortune and suffering of sickness, by warning them against the selfish gratification of appetite and abuses of their bodies.
Watertown, N. Y.
The Art of Being a Friend
THERE are some persons who make professions of intense love for all the human race, with whom it is nevertheless exceedingly difficult for individual representatives of the race to live. It is always an easier matter to be filled with a lofty sentiment of universal fraternity than it is to exhibit even ordinary patience with the man who stands beside you.
That love for man which is the best evidence of one’s love for the Most High may be a much simpler and a much rarer quality than we sometimes think. It is by no means certain that it is all summed up and expressed in foreign and home missionary offerings, or even in reform and charity organizations, or that it is the exclusive property of those who write and sing about the brotherhood of man.
It is really an easy matter to learn to love the ideal and fictitious man, the creature of the poet’s imagination. He makes no assaults on your nerves, olfactory or others; and when you get tired of him, you can just shut your mind to him; he will not shiver on your mental doorstep.
Some of the most pugnaciously selfish persons in this world seem to take delight in dreams of the federation of the nations of the world, when all the peoples shall love one another, all the flags be furled, and the cannon be converted into flower-pots. But that universal fraternity would be quite a different matter to them if it became practical, and affected the interest on government bonds or the price of furs and feathers.
Some of the most disagreeable persons in the world, candidates for heavenly homes, are prodigious reservoirs of emotional verse and phrase on brotherhood and the love of our fellow beings. But the fellow-being sentiment is not made to embrace their servants and neighbors, who would be quite happy if one possessed of such angelic ideals would take an angelic habitation permanently.
Then you will find some ordinary persons, rough, perhaps, on the exterior, and even sometimes seemingly untroubled by high ideals, about whom their fellow beings gather like iron filings to a magnet, to whom they cling in times of trouble like limpets to a rock. They may have heard nothing of poetry on brotherhood; they are simply brothers, that’s all.
There are others who seem, as we say, to have a faculty for getting along with all kinds of folk; they make friends, and they hold them. They are found among all kinds of people and in all walks of life; they are the cement of society everywhere. They are not often brilliant, and they are seldom burdened by theories of social improvement, but they are just brothers, making us all a family.
Now, there is nothing at all mysterious about this power that some have to win friends and to bind us all together. It simply means that they have learned to look for the essential things in people; they like us for our own sakes; they set their hearts on the souls of men, the real self in each of us. They get along with the hobo because they see through his rags, and with the king because they do not see his regalia.
The trouble with many of us is that when we talk about brotherhood, we mean we would take all men into our family if they would acquire our tastes and habits. When we look at the other man, we are thinking how unlike he is to what we are, and therefore to what he ought to be. We miss the man himself because we can not see through his conditions and clothes.
While we are seeking to save religion from evaporation in sentiment, shall we not seek to save fraternity from the same fate? Brotherhood means many a hard lesson, means doing many a difficult thing, means paying a big price. But it means finding a great reward; it means the discovery of humanity; it means learning to live with other people, and so finding the greatest wealth in the world,—that which lies in human hearts and minds.—Selected.
Life’s Flower
By Oliver P. Wilson
OLIVER P. WILSON
O SING a song of nature, low and sweet,
To help me on!
For life is rough, and stones I meet
Too near to shun;
Yea, keep my vigils while I roam,
That I may enter my new home
With Christ, the Son.
Sweet, modest spirit of our land,
What beauties show
On thy red cheeks the Father’s hand
That made thee grow;
That gave thy wealth this July day,
And thoughts of praise thou oughtest say
As thou dost blow.
Ah, thou dost say; for now I see
Thy lips so pure
Do move in silent prayer for me
That He may cure
My careless life from all its dross,
And from this day renew my cross
To follow sure.
Ketchum, Okla.
Cumberland Conference
By Chas. Thompson
THE eleventh session of the Cumberland Conference was held in connection with the annual camp-meeting at Lenoir City, Tenn., from August 23 to September 3.
Previous to the camp-meeting a tent effort was conducted in the city, during which time the citizens had become thoroughly aroused concerning the message for to-day, and a real interest developed. As a result, we had one of the largest camp-meetings I ever attended.
The conference had just purchased a new pavilion, which will seat about five hundred persons. This was often filled in the day meetings, and in the evenings many could not be seated. Throughout the meeting perfect order was maintained.
The preaching covered various phases of the doctrines we hold, with frequent efforts to bring people to a decision. As a result, several have taken their stand for the truth.
The attendance of the brethren and sisters from the churches of the conference was not large. About one hundred were encamped upon the ground, which was about one half the attendance of the previous year. The reasons for this were that some have moved from the conference during the last year, and that Lenoir City is some distance from Graysville, where the largest church is located. We believe, however, that this meeting demonstrates the wisdom of holding our camp-meetings in new territory. There are many cities in the Cumberland Conference that have never had a series of meetings, and it is the purpose of the present management to enter them as rapidly as possible.
Aside from the local conference laborers there were in attendance L. A. Hansen, of the General Conference; Elder T. H. Jeys, of Huntsville, Ala.; and G. W. Wells, V. O. Cole, Prof. H. M. Hiatt, and the writer, from the union conference.
Revival services were conducted at both Sabbath meetings, and many renewed their consecration, a goodly number starting in the Lord's service for the first time. Fourteen young people were baptized. The business of the conference passed off harmoniously. Elder P. G. Stanley was unanimously chosen president for another year. Brother D. W. Dillen was elected State agent. Brother S. F. Reeder, who had formerly served in this capacity, had accepted a call to Louisiana. The other officers remained about the same as they were last year. One church of fifteen members was admitted to the conference, and twenty-five new members had been added to the churches during the year, making the conference membership at present five hundred five.
The different funds for the advancement of the work, showed an increase over those of last year. The tithe received during the year was $7,948, a per capita of $17. The offerings for missions were $2,473, and the Sabbath-school donations, $723. The book sales for the year amounted to $6,824, a gain over the previous year of $1,853. Their full quota of the $300,000 Fund is in pledges. They raised during the meeting $800 in cash and pledges for missions, and $300 contingent on the sale of property. This was more than double the amount pledged last year. They also raised $42.50 for the Southern Training-school at Graysville, and $30 for the circulation of the Christian Record among the blind. The religious liberty work was given prominence, and 100 subscriptions were taken for Liberty.
All things considered, the Cumberland Conference shows evidence of growth, and all left the camp-ground full of courage. A good interest was left to be developed by the local workers.
We expect to see more rapid growth and advancement during the coming year. For this let us all pray.
