among royalty, he never lost his love for liberty and although often tempted by Rome, he never gave up his early Reformed faith. His brother John George Muller became a prominent minister at Schaffhausen. He has been called "The Swiss Herder," because like Herder, he bore a bold testimony against rationalism and with a grace that rivalled his German master.

In the nineteenth century Schaffhausen again revealed a revival of Pietism. A visit of Madame Krudener, the female evangelist of the early part of the 19th century, led to a revival in the churches at Buchs, and Beggingen Spliess, a leading young minister, attended and used his influence for Pietism. Later, in 1844, he was elected antistes. Just before his election to that position, an unusual thing for Switzerland happened, the antistes of Schaffhausen, Hurter, went over to the Catholic Church. Frederick Hurter was a scholarly man and had written a history of Pope Innocent IV. This and his association with prominent Catholics led him to be suspected of Catholic leanings. He finally verified these suspicions June 16, 1844, by becoming a Catholic. His change of faith produced a great sensation. That the head of a great cantonal

church, an antistes; should go over to Rome, produced a great sensation as nothing of the kind had happened since the reformation. The canton then elected a man of a very different stamp to the antistes' position, in Spliess the Pietist.

The Church at Schaffhausen has remained very evangelical. While the neighboring cantons, as Thurgau cast aside the Apostles' Creed as being too orthodox, yet Schaffhausen clung to the old faith, having, it is said, not a rationalist among its ministers. Her Pietism has shielded her from rationalism. And although a number of the Swiss cantons, that formerly used the Heidelberg catechism, as St. Gall, Bern and the Grisons, have given it up, Schaffhausen still retains it. Before leaving this interesting city, we must not forget to notice the Munot, a round tower 155 feet in diameter, with walls sixteen feet thick. A winding incline ascends the interior, made wide enough to take up a gun-carriage. It is about 80 feet high and was begun in 1515, and completed in 1582. This strong fort, that has survived the centuries, is a fine type of steadfastness of Schaffhausen to the old Evangelical Reformed faith against Romanism in the reformation and against rationalism in the last century.

CHAPTER VII.-NEUCHATEL AND FAREL.

T

HE three southwestern cantons of Switzerland, Neuchatel, Vaud and Geneva, are French and form an entirely distinct district from the German cantons, which we have up to this time been describing. The vivacity of the people contrasts strongly with the more stolid phlegmatic German of the northern cantons. But though French, they are Swiss-French and there is a firmness about their nature, lacking in the present inhabitants of France. As many of them are descended from the Huguenots, here perhaps can best be seen the marked characteristics of that brave people, "Self-reverence, self-knowledge, self-control."

The city of Neuchatel is finely located at the foot of the eastern slope of the Jura mountains on the western shore of the lake of Neuchatel. It is a city of about 25,000 inhabitants. The softer green of the Jura mountains that rise up directly from the city, contrasts sharply with the cold snow-white Alps to the east. And often from Neuchatel, when the atmosphere is unusually clear, the whole range

of the distant Alps from the Yungfrau to Mt. Blanc can be clearly seen, making a superb panorama.

In the reformation Neuchatel was peculiar among the districts now included in Switzerland, by having been under a prince, while the other cantons were republics, though some of them were aristocratic republics, that is, they were governed not by the people as in a republic, but by an aristocracy of leading citizens. The ruler of Neuchatel at the time of the reformation, belonged to the noble family of Orleans. This line of princes continued until in the eighteenth century, when, as the line had died out, a Protestant prince was chosen as the ruler and the land was placed under the King of Prussia. In the nineteenth century, it, however, joined the Swiss republic. Remembering this, we will be able better to understand the progress of the reformation. The reformer of Neuchatel was William Farel, the twin reformer of Calvin, as Ecolampadius was of Zwingli, and Melancthon of Luther. Truth is often stranger than fiction and his life is fuller of real adventure than many of the exciting novels of our day. He was pre-eminent among the reformers for his daring, and also for his magnificent