In the Footsteps of

Demetrius Vishanoff

Protestant Preacher and

Macedonian Nobleman

Victor Sinadinoski

Macedonians of America Series

1
Copyright © 2018 by Victor Sinadinoski
All rights reserved. This book or any portion thereof may not be reproduced
or used in any manner whatsoever without the express written permission of
the publisher except for the use of brief quotations.

Printed in the United States of America

ISBN: 978-1986375702

2
 For all those Macedonians who have conquered
adversity to create a brighter future for themselves.

3
(This page intentionally left blank)

4
Demetrius Vishanoff with his wife Flora and their children in
the year 1908. Children from left to right: Boris, Vladimir, Orris,
and Solon.

(Photo generously provided by David Vishanoff, grandson of Boris.)

5
(This page intentionally left blank)

6
 I
Demetrius Vishanoff was among the first batch of
Macedonians to arrive in the United States. As one of the
earliest Macedonian-Americans, he was immersed into
an American society that knew very little about the
strange, distant country called Macedonia. What little
that Americans did know about Macedonia revolved
around the conquests of Alexander the Great or the
Christian missionary work of St. Paul. This American
ignorance of modern Macedonia provided Vishanoff
with a special opportunity to tell the story of Macedonia
and the Macedonians from the point of view of a
Macedonian; from a viewpoint that his American
brothers and sisters had never heard.
Vishanoff’s full name was Demetrius Elias
Constanstinstinzcias Vishanoff.1 He was born in Solun,
Macedonia (modern-day Thessalonica, Greece), or
‘Solonia’, as Vishanoff called it.2 The exact date of his
birth is unclear, as is the case for many Macedonians
born before the 20th century. The Drew Theological
Seminary Alumni Record from 1895 states that Vishanoff
was born on September 13, 1867.3 But Vishanoff’s
headstone indicates that he was born in 1872.4 Further,
the 1920 U.S. Census estimated Vishanoff’s birth year to
be around 1873.5 It is likely that the 1872 or 1873 dates

7
are a more accurate reflection of Vishanoff’s birthdate
and that Vishanoff probably claimed an earlier birthdate
possibly to appear older for immigration purposes or
because of age-restrictions for enrollment into
educational institutions.
All available records show that Vishanoff came to
America in 18856 as a young teenager. Those early years
in Macedonia, he said, were not easy for most
Macedonians. Vishanoff described modern Macedonia
to his listeners:

Modern Macedonia in many things is like ancient Macedonia,

except that it is not governed by a constitution. It is divided into
twenty states, over each of which one nobleman has dominion.
The people are divided into three classes, the noblemen, the rich
and the peasants. The noblemen are the rulers and receive a
salary of $25,000 every five years. The rich are the landlords and
those who have gathered a little money. The peasants comprise
the majority of the people and are very poor. The population is
about six million and is governed by twenty noblemen.
Agriculture is the chief occupation. Labor is very cheap there,
the peasants working for ten cents a day. There are no schools
in Macedonia for the poor, and there are a few high schools and
colleges for the children of the wealthy.

Macedonia is a beautiful country to live in. All kinds of tropical

fruits grow there and the climate is very mild. But at the same
time it is behind in everything. There are no electric lights, no
mines of gold and silver – in fact nothing. The people are very
slow; they work very slow. A missionary once told me that an
American carpenter could do more work than ten Macedonian

8
carpenters. The peasant women must work outdoors and
besides attend to their household duties.7

Vishanoff contrasted his upbringing with that of the

average peasant:

My father lived in one house, my mother and sister in another

and my brother and myself in another. We all had a great many
servants to wait upon us. Each member of the family must use a
separate table. If we have visitors we must have a table for them.

The peasants all live in one room. Several peasant families will
combine and build a house, and each family will use one room.
Sometimes the room has a window and sometimes it has not.
When dining they all sit on the floors. No chairs or knives are
ever used, and all eat from one dish. Meat is very seldom eaten,
beans being the chief food. Everything is very cheap in
Macedonia except an education. A dinner can be gotten for one
cent.

Citizens are never allowed to wear black, a color of the national

emblem. This originated from the Russian and Turkish war in
1876. A large number of Macedonians and Bulgarians supported
the Russian army, which killed a great many Turks. From that
time on black must not be used in any wearing apparel. The
shoes, veil and cap must be red.8

Vishanoff indeed had a different upbringing than

most Macedonians. On one hand, he grew up in a city.
Not only did he grow up in a city, but that city was
Macedonia’s largest city and it was also quite the
cosmopolitan city. In Solun, there was a medley of a
variety of ethnic groups and religious groups, such as

9
Macedonians, Jews, Turks, Greeks, and Bulgarians. In
addition to these native inhabitants, there were many
foreign businesses and consulate offices, as well.
Moreover, Solun was one of Macedonia’s and the Balkan
Peninsula’s most important ports, meaning that many
people and goods were constantly loading and
unloading there. And despite the fact that Solun lagged
far behind in technological and social progress in many
regards, as noted by Vishanoff, it was still much further
ahead compared to the rest of Macedonia. Most
Macedonians grew up in small villages or towns, and
their lives were primarily agricultural-based. They
toiled the land with primitive tools and only ventured
into towns or cities to sell their goods.
Perhaps a bigger distinction between Vishanoff and
others, however, was his claim to nobility. He asserted
that his father was a nobleman and a ruler, or governor,
of Solun. Vishanoff had an older brother who was next
in line to inherit their father’s title and wealth,9 but
Vishanoff was also guaranteed a healthy endowment.
Thus, Vishanoff’s childhood was one of relative security
and luxury compared to most Macedonians. Still, he
blamed his father for not giving him more opportunity
to learn about the outside world and about the variety
of people in the world.10 This bothered Vishanoff from
an early age.
Like most Macedonian Christians, Vishanoff was also
a member of the Orthodox Church. At the time of his
birth, the Greek Orthodox Church was the predominant

10
church in Macedonia and the entire Balkans, and in
many lectures Vishanoff acknowledged that he had been
an adherent of the Greek Church as a child.11 Around the
time of his birth, however, the U.S. established
Protestant missions in parts of Macedonia and the
Balkans, seeking to convert Muslims and Orthodox
Christians to their Western Christian view of the world.
Many Macedonians were suspicious of these
Protestant missionaries. Vishanoff’s elders and
Orthodox priests would tell him “that the Protestants
kept frogs hanging in their churches, and that they
compelled all the people to drink frogs’ blood and
punished them severely if they refused.” These tales, of
course, were scare tactics used by elders on their
children to keep them from leaving the Orthodox
religion for that religion of the strange foreigners who
had come to Macedonia.12 For many Macedonian
children, such scare tactics worked.
But these wild stories of the Protestant’s religion only
fueled Vishanoff’s curiosity. He was unimpressed with
the monotony and lack of spirituality in the Orthodox
Church, in his view. He explained:

I was brought up until about 7 years of age under the influence

and belief of the Greek Catholic Church. The Greek Catholic
Church in Macedonia is Christian only in name. There is no
preaching of the gospel or singing. Chanting is the only thing
you hear. The people very seldom understand it themselves.
There are no seats in the church and you must stand on your feet
for from four to five hours at a time. The higher class of people

11
very seldom go. They pay the bishops and priest to pray for
them.

My teacher used to tell me that when missionaries would meet

in a room they would hang a frog from the center of the ceiling
and use the blood in communion and when a stranger came in
he must drink of the blood and believe in their teaching or they
would poison him. The priests believed that there was no God,
and that man was built like a clock.13

Shortly after hearing this story, Vishanoff met a poor

Protestant Macedonian “whose happiness and
contentment surprised him and made him curious to
know why the poor man should appear so happy while
he, a nobleman’s son, was so tormented by doubts and
fears.” Vishanoff’s fellow Macedonians claimed that the
man was so happy because the Protestant priests had
given him money. But the poor man told Vishanoff that
the Protestants had given him something better than
money. Vishanoff “was anxious to know what the man
could have that was better than money.”14
Vishanoff again inquired about the Protestant faith,
and again the Orthodox priest iterated the same line. At
first, the priest refused to tell young Vishanoff anything
about the Protestants; then he threatened to tell
Vishanoff’s father about the boy’s curiosities. Finally, the
priest told Vishanoff “that the Protestant missionaries
had a very mean religion” and that converts had to
“drink the blood of a very large frog that would be found
hanging from the ceiling of their churches.” This
supposed Protestant obsession with frogs’ blood

12
continued to arouse Vishanoff’s curiosity.15 He would
not quit inquiring about Protestantism until he
witnessed this ritual for himself.
Vishanoff finally decided he would discover what
these strange Protestants were really up to. So, one day
“he escaped the guards that were constantly with him”
and made it to one of these Protestant missions. “Much
to his surprise, he failed to find the frog that he had been
told of.” Instead, he found meaningful services that he
could understand, and he listened to beautiful songs
sung about love and God. He was fascinated with this
and continued coming back to the mission.16 “When I
visited the missionaries, I heard them preach the gospel
and sing beautiful songs. I was amazed at the contrast
[between Protestant services and Orthodox services],”
said Vishanoff.17 “In the pursuit of this knowledge,
[Vishanoff] was led into the truth of the Gospel of Jesus
Christ.”18
This experience prompted Vishanoff to be a better
person and to live a more religious life, despite only
being a child.19 During his visits with the missionaries,
he would study the English language and learn more
about the outside world, as well.20 All of these benefits
that came with Protestantism eventually guided
Vishanoff to convert to Protestantism, which irked his
father. Shortly after, however, his mother converted,
too.21 In this way, said Vishanoff, he was the “first
[Protestant] convert from Macedonia of a noble family”
and his mother was second.22

13
 The insult to his father’s pride and reputation was too
great to bear: he looked to Vishanoff’s conversion as a
betrayal.23 Even Vishanoff’s older brother would post
their sister outside Vishanoff’s bedroom door to report
back when young Vishanoff had finished his prayers so
the older brother could pay him a visit and beat him.24
The shame he brought to his family, coupled with the
abuse, caused him to flee;25 and many of his relatives
threatened to kill him if he did not leave Macedonia.26
For this new religion, and for turning “from the faith and
customs of his people,” Vishanoff gave up “receiving the
large salary and living in great splendor.”27
The missionaries recognized that young Vishanoff
was in trouble, so they helped him escape Macedonia.
His mother, who had not been disowned by the family,
gave him enough money to pay his way to America.28
After some delays and setbacks, the young Vishanoff
finally secured a spot on a steamer. In 1885, he arrived
in America.29 Later in life, as he retold this story, he
recalled remarking as a young boy: “If only I could have
taken my little pony with me.”30
Where Vishanoff first settled is hard to determine. But
within a few years, around the year 1888,31 he enrolled
at Northwestern University, for what would be his first
year of over a decade of schooling.32 Around 1890, he
was enrolled in Drew Theological Seminary, located in
Madison, New Jersey.33 His goal, he insisted, was to
return to Macedonia after completing his studies as a

14
missionary and to “preach the gospel in his native
tongue.”34
Vishanoff, however, had no money for school. To
complete his education, he had to pay for it himself. He
soon discovered that many Americans were captivated,
motivated and inspired by his story of conversion.
Vishanoff thus began lecturing to Christian audiences,
primarily at churches, about his Macedonian
upbringing, conversion to Protestantism, and escape to
America. He would not charge for these sermons, but he
would set up a donation collection.35
Eventually, Vishanoff created a few different lectures,
some revolving around the culture of Macedonia and
others focusing more on Christianity. Often, his routine
included dressing in his native Macedonian costume,
displaying artifacts from Macedonia, and singing hymns
in the Macedonian language. With these lectures, he
“worked his way through college and in addition
secured a medical education.”36
By 1894, Vishanoff had become a naturalized
American and would “boast of being an American
citizen.”37 He graduated from Drew Seminary in the
mid-1890s,38 apparently in 1894,39 and soon enrolled into
a Philadelphia medical school.40 In 1899, however,
Vishanoff was forced to leave school for part of the year
due to “the failure of the New Jersey Bank in which his
funds had been deposited.”41 Yet, he was soon back in
school and shortly after the turn of the century he had
completed his medical course of study.42

15
 (The record is unclear here: some sources suggest he
attended Northwestern for two years and graduated
from Hackettstown Collegiate Institute in 1889; another
source stated that he was a graduate of Ohio Wesleyan
school.43 His family says he may have also studied at
Hahnemann Medical School in Chicago.44 Hahnemann
attempted to merge with Northwestern University in
1921, but was unsuccessful. Hahnemann was only one
year younger than Northwestern and was forced to close
in 1922.45 However, there was also a Hahnemann
Medical College in Pennsylvania, founded as the
Homeopathic Medical College of Pennsylvania, which
was established in 1848; but it was later renamed to
Hahnemann and eventually shed its homeopathic
aspect in the 1920s.46 Based on the record and
Vishanoff’s settlement patterns, it is more probable that
he was a graduate of the Hahnemann school in
Philadelphia rather than the one in Chicago.)
With his studies complete and approaching the age of
30, Vishanoff turned to his personal life for a short time.
In early 1901, he met a young lady around his same age
named Flora E. Williams.47 Flora was born on December
28, 1872 in Barclay, Pennsylvania.48 In 1893, she had
enrolled as a student at Syracuse University and joined
the Alpha Phi Alpha Fraternity.49 She graduated from
university in 1897, and in that same year she received the
Hiram Gee Fellowship in Painting, which allowed her to
study in Paris at the Colarossi Art Academy.50

16
 The two met after Vishanoff visited Sayre to lecture
about Macedonia in a local Methodist church. Flora’s
parents (who were devout Christians) invited him to
their house for dinner. There, Vishanoff met the young
Flora and “he was so taken with Flora that he refused to
leave the house until he had the promise of her hand in
marriage.”51
Thus, not too long after this encounter, the two got
married on July 22, 1901 in Sayre, Pennsylvania at
Flora’s family home, on the corner of Lockhard Street
and Wilbur Avenue. Their ceremony was conducted by
H. M. Crydenwise of the Methodist Church in Sayre.52
Flora’s father gave them a house in Sayre, and that’s
where the young couple began their lives together.53
In between his marriage and the fall of 1906, Vishanoff
only gave a handful of lectures. Perhaps this was
because he was busy starting his new family. Together,
he and Flora had four children: Solon Demetrius (likely
named after Solun, the birth city of Vishanoff, which he
called ‘Solonia’), born on June 10, 1902; Boris Demetrius,
born December 26, 1903; Orris Krusta, born February 26,
1905; and Vladimir Demetrius, born September 26, 1907.
For many years, the family remained in Sayre, living at
206 West Lockhart Street, near where Flora had been
raised.54
Vishanoff did practice homeopathy as a means of
providing income for himself and his family. Evidently,
his English was not good enough, in those early years,
to successfully treat many Americans, so he often

17
“practiced homeopathic medicine among Macedonians
in the cities.”55 After 1903, there were tens of thousands
of Macedonians in the Northeast and Midwest,
especially in Pennsylvania, New York, and Ohio, which
were not too distant from Vishanoff’s Sayre home. The
demand for doctors who could understand them was
probably great among the Macedonians, as well as other
Balkan immigrants, so it is likely Vishanoff would have
been able to make (or supplement) his living treating
these Macedonians. He continued practicing
homeopathy among newcomers throughout his entire
life. The Tribune of Seymour, Indiana, for example, noted
that in the mid-1920s, Vishanoff was living with and
healing the Balkan immigrants in Louisville, Kentucky,
as well as preaching to them about Christ and
Protestantism.56
One of Vishanoff’s alma maters reported during these
first years of the 20th century that he was going “to his
native Macedonia to dispense pure homeopathy” to the
peasants there in 1902.57 But there is no independent
verification that Vishanoff did indeed return to
Macedonia. It is more probable that these years were
spent starting a new family and supporting them.
Further, while the record is scant, it was also probably a
transition period for him: he had completed his
schooling and needed to earn money. But regardless of
what he did for money in those years, once 1906 came
around, it was evident that a substantial amount of his
income, until his death, came from his lectures and

18
sermons on Macedonia and his conversion to
Protestantism.
Even though these early family years were spent
focusing on his children and wife, the record indicates
that he did squeeze in a few Macedonian presentations
near his Sayre home in Pennsylvania and south-central
New York. In 1903, he even found himself in a legal
tussle with the Reverend Dr. Evans, a British subject
living in Kingston, Canada.58
On June 24, 1903, Evans was scheduled to lecture at
Riverside Methodist Episcopal Church in Elmira, New
York. His lecture was to be about ‘The Bible Lands and
Oriental Homes.’ Evans, who had formerly been a
preacher but gave up regular pulpit work due to a heart
condition, was particularly qualified to speak on the
matter. He had spent ten years in the Middle East,
working for the Congregational Board, and was now
back in the western hemisphere, giving the occasional
lecture on his missionary work.59
His lecture that day, however, did not transpire. He
did not even show up in Elmira, as he had been placed
under arrest back in Sayre for defrauding Vishanoff60
and selling Vishanoff goods under “false pretense.”61
The dispute had its roots in the previous year. In 1902,
Evans gave a lecture in Vishanoff’s hometown of Sayre.
Vishanoff attended the lecture and was intrigued by the
stereopticon (a projection lantern with slides known as a
‘magic lantern’) that Evans used in his presentation.
Vishanoff expressed interest in buying the machine, and

19
Evans sold it to him for $100, as he deemed it “too bulky
for his use.”62 He also sold Vishanoff a camera for $6.63
Evans claimed that “the machine was complete with
the exception of a small piece of mechanism” that he had
written to England for, to be delivered as soon as
possible. He also claimed that the stereopticon’s value
was near $400 and Vishanoff was given a good price for
it. According to him, he had been corresponding with
Vishanoff since the sale and “never received one word
of complaint in regard to the machine.”64
Vishanoff, on the other hand, countered that he had
never received the camera for which he had paid.
Furthermore, Vishanoff said that the magic lantern was
“old and useless” and it did not benefit his lectures
whatsoever.65
Fast-forward to June of 1903, the Star-Gazette reports
what happened on the evening before Evans was
supposed to present in Elmira:

Tuesday night, Vishanoff came to Elmira and attended Dr.

Evans’ lecture in Riverside Church. Later he visited Rev.
Pittman’s [pastor of Riverside Church] home and talked with
the two ministers, but nothing was said about anything being
the matter with the machine. During the evening Dr. Evans
produced the piece of mechanism that he had received from
England for the machine he had sold the Sayre man, and
Vishanoff, he claims, said he would call for it later. The latter
invited Dr. Evans and Dr. Pittman to visit him at Sayre, which
they did yesterday.

20
Once in Sayre Vishanoff left the two pastors for a few moments
and at the end of fifteen minutes when he failed to return, Chief
of Police Kasper, of Sayre, stepped up to Dr. Evans and placed
him under arrest, presenting a warrant and stating that he was
charged with defrauding Vishanoff. The trio at once went to the
justice. While Mr. Pittman was talking with the official Dr.
Evans walked out of the office and crossed the state line into
New York to consult a friend.

Chief Kasper came to Elmira to locate him. Dr. Evans in the

meantime had been found in Waverly by a Pennsylvania officer
and taken across the state line, which proceeding the minister
claims was illegal.66

The British-Canadian pastor was jailed in South

Waverly, New York and charged with grand larceny.67
Evans became “indignant” over how he had been
treated by the police. He insisted that he would begin
proceedings against Vishanoff to “show the public that
he had been outraged.” Eventually, Vishanoff withdrew
his complaint and Evans was released from custody.68
The two men then settled the issue outside of the
courts.”69
With legal matters settled and his family growing,
Vishanoff set once again on the lecture trail. In early
1907, it was written that his “donations were going
toward supporting medical missions in Macedonia.”70 A
year later, in March of 1908, it was reported that he was
“en route to San Francisco, from where he will sail for
his native country, to act as a missionary.”71 There is no
indication that Vishanoff lectured in July, August,

21
September and October of 1908 suggesting that it is
possible he traveled to Macedonia for a few months. But
there is no positive proof that he traveled to his
homeland.
Actually, it is more likely that he did not return to
Macedonia. Upon his reappearance in the newspaper
spotlight, in November of 1908, it was reported that
while Vishanoff “is growing somewhat gray, he is trying
to secure means to return to his native country as a
missionary.” He did convey to his audiences in 1909
lectures, however, that his brother Spasypa72 (who had
inherited his parents’ wealth after their deaths) had
joined the Young Turks in their rebellion against the
Turkish Sultan. Spasypa led a contingent of troops
alongside other Macedonians and Turks who sought to
overthrow the rule of Sultan Abdul Hamid,73 who had
kept Macedonia and the rest of the Ottoman Empire in a
state of anarchy and poverty for many decades. The
family of Vishanoff also reports that even Vishanoff
himself was likely at least “a supporter or a sympathizer
of the Young Turks movement.”74
Moreover, in early 1916, it was reported that
Vishanoff had still not made it back to his homeland, this
time because of the Balkan wars:

During all this time this young Macedonian had been preparing
himself to do missionary work in his native country, and would
have returned last year had not the war broken out in Europe.
He is now visiting Christian churches telling of his country, its

22
needs, and the work American missionaries are doing in
Macedonia.75

Throughout the 1910s and 1920s, Vishanoff continued

preaching and lecturing throughout northeastern
United States. In the 1910 Census, he was listed as
having been a boarder at the home of Jacob and Ira
Forwood in Baltimore, Maryland. He had been in
Maryland lecturing at different churches, and remained
there while the U.S. Census was being conducted.76
Interestingly, his wife must have put him down as being
in the house with him at this time because he was also
listed in the 1910 U.S Census as living in Sayre.77 In the
1920 Census, Vishanoff’s entire family was recorded as
living in Sayre.78 But in the 1930 U.S. Census, Flora was
recorded as living in Los Angeles, California without
Demetrius, and instead with her sons Boris and
Vladimir and daughter Orris.79 Based on newspapers
and family recollections, it seems as if Flora and her
children had moved to Los Angeles in 1922 or early
1923.80 Boris joined them in November of 1923 after
being accepted and enrolling into the University of
California-Berkley.81
The quest for education and excelling in academics is
one thing that Vishanoff and Flora did pass down to
their children. For example, both Boris and Orris
(Vishanoff’s second and third born, respectively) often
made the local Sayre newspaper for their academic
successes and involvement in school and community
activities. Boris participated in a debate of the Literary

23
Society of Sayre High School in December of 1919,
arguing for the high school to adopt the Junior-Senior
High School plans.82 He received his diploma from Sayre
High School in June of 1921,83 and at that
commencement he gave a speech on his Class History.84
He graduated at the head of his class and even had
someone offer to pay his college studies for him. Boris
refused the generous offer.85
In December of 1919, Orris had the highest grades in
her freshmen class at Sayre High School.86 In January of
the next year, she was listed as having been one of
twenty-five students in the freshmen class who earned a
score of higher than 85% on their final examinations.87
By the eighth month of her freshmen year, she was still
on the honor roll, and fifth overall in her class.88 She also
tapped into her creative side during her junior year in
high school, starring in a high school play in December
of 1921.89
As with most, the children often received life’s most
important lessons outside of the classroom. On one
occasion, Boris found himself in the news for violating
Sayre city ordinances. In early April of 1921, he
appeared in court, having been accused of riding a
bicycle on a sidewalk along West Lockhart Street. When
asked why he rode his bike on the sidewalk, Boris
replied: “If you will go out on West Lockhart Street and
look at the condition of the highway, you will know the
reason.” The justice said he knew the street was in a bad
condition, but that it was no excuse for breaking a

24
borough ordinance. Boris had to pay a fine of $3.90 He
likely learned from an early age that common sense and
the law are always not on the same side.
Moreover, because their father was often away from
home – and for long periods of time – Boris assumed the
role as the head of the family. For an unknown reason,
“Solon did not assume the responsibilities of the eldest
brother,” and Vladimir caught an infection, which
damaged his brain and the use of one eye.91 The children
knew their father and he was involved in their lives to a
certain extent; but his travelling must have impacted
their relationship, based on their permanent separation
during the last decade of his life.
The precise reasons for why the family split, and
remained separated, until Demetrius Vishanoff’s death
are unclear. Vishanoff died (possibly of stomach
cancer)92 in January of 1935,93 which was 36 years before
his wife, Flora, died at the age of 99 in Oxnard,
California.94 Demetrius rests at the Maplewood
Cemetery in Anderson, Indiana,95 in a state he only lived
in for a few years (after moving their to continue
preaching and lecturing), away from his family; many
miles from the house he called home for many years in
Sayre, Pennsylvania; and an ocean away from his
birthplace in Macedonia.
What is abundantly clear about Vishanoff, however,
is two things: first, he was passionately dedicated to
spreading the word of Christ and preaching about
Protestantism. His gravestone reads: “Present With the

25
Lord.”96 His commitment to Christ’s message and his
religion was evident in everything he did.
Second, his Macedonian identity, and his view that
‘Macedonian’ was a separate and unique identity from
surrounding Balkan identities, is also unquestionable. In
scores of newspaper announcements, many of which he
penned himself, he talked only about Macedonia, the
Macedonian language, and Macedonian traditions and
customs. A few advertisements talked about the
Bulgarian language and the country of Greece in
addition to the Macedonian country and language, but
these were the exceptions.
Further, Vishanoff referred to himself as
‘Macedonian’, as did many newspaper articles. Even the
Bulgarian author Georgie Hristov acknowledged that
Vishanoff listed himself as a Macedonian (and not a
Bulgarian or Greek) while he was attending the Drew
University in the 1890s.97 Vishanoff himself also claimed
that he could trace his ancestry back to Alexander the
Great, as evidenced in this Alexandria Times article
announcement of one of his sermons: “He comes from
one of the noble families of Macedonia, claiming
ancestry back to Alexander the Great.”98
We don’t know if Vishanoff really had any direct
relation to Alexander the Great. However, we do know
that his Macedonian upbringing, and his conversion to
Protestantism, helped define the rest of his life.

26
 II
Vishanoff’s Macedonian heritage and Christian
religion were significant factors in shaping his life and
views of the world. These two forces combined to give
him recognition as one of the northeast’s most
interesting preachers and lecturers of his time. Wherever
Vishanoff went, there was a big crowd eager to learn
about distant Macedonia and how Vishanoff found
Christ as a young boy.
His unique position and path to Christ allowed him to
pursue a profession telling the same story of his
Macedonian upbringing and conversion to
Protestantism. He also talked about conditions in
Macedonia and religious and spiritual topics; but people
flocked to hear his Macedonian story. His early years
were spent preaching and recounting this story in the
Mid-Atlantic and Northeastern States. In his later years,
especially after his move to Indiana, he gave these
lectures in the Midwest and in Appalachia.
As he visited more towns, his reputation grew and he
made more connections, which propelled his journey
across northeastern United States. Most newspapers
raved about his story and storytelling abilities, both in
anticipation of his lecture and as positive reviews. Not
one critical or even slightly negative review or statement

27
appeared about him or his lecture in American
newspapers.
For his venues and subject matter, he managed to
attract relatively large crowds. For example, the
following excerpts are just a few descriptions of the
types of audiences in attendance at his sermons:
-At the Salem United Brethren church near Lebanon,
Pennsylvania on February 2, 1908, Vishanoff attracted a
crowd of over 130 people in his talk about Macedonia.99
-According to the Middletown Times-Press, in February
of 1892 in Middletown, New York, he spoke to a large
audience room that was completely filled.100
-The Hartford Courant reported that on August 8, 1894,
Vishanoff gave a lecture at South Church in Hartford,
Connecticut to a crowd of 250 people.101
-When he visited Tyrone, Pennsylvania in September
of 1899, the Tyrone Daily Herald wrote that Vishanoff
“will doubtless have a large audience.”102
-The Harrisburg Telegraph noted that, at the Men’s
Meeting of the YMCA on December 15, 1907 in
Harrisburg, Pennsylvania, Vishanoff gave a lecture that
“has attracted widespread interest.”103
-A Friday lecture in February of 1909 by Vishanoff at
the Aiden Methodist Episcopal Church was described as
“largely attended.”
-On October 24, 1909, Vishanoff “was greeted by a
large audience” at the Reformed Church in Newport,
Pennsylvania.”104

28
 -In February of 1916, Vishanoff “filled the pulpit” at
the Methodist Episcopal Church in Altoona,
Pennsylvania, according to the Altoona Tribune.105
The lectures to which these large audiences were
subject, as mentioned earlier, were essentially the same
over the course of several decades. Still, there was some
variety in his topic choices, as evidenced by the
following newspaper summaries:
-The Sterling Standard in September of 1891 wrote that
Vishanoff “delivered able lectures upon the religious,
social and political customs in Macedonia.”106
-On Sunday, February 28, 1892, the Middletown Times
wrote that Vishanoff “gave an account of his conversion
to Christianity and related much concerning life in that
dark, heathen country” at St. Paul’s Church in
Middletown, New York.107
-On September 15, 1895, during his address at the First
Presbyterian Church in Plainfield, New Jersey,108
Vishanoff “told about the way his people courted, after
which he passed on to their needs and his hope of their
final salvation.”109
-In Wilkes-Barre in the summer of 1899, Vishanoff
gave the history of his conversion, spoke about “Modern
Macedonia” and talked about the habits and customs of
Macedonia.110
-In East Hampton, Connecticut in 1902, the Hartford
Courant wrote that “his remarks will be concerning
Macedonia and the scenes of the early labor of the
Apostle Paul.”111

29
 -In November of 1903, at the Monroe Avenue Church
in Bridgewater, New Jersey, he gave his only recorded
lecture on “Christian Work in Bulgaria.”112
-At the 17th annual conference of the Mennonite
Brethren in Christ in Reading, Pennsylvania on October
10, 1906, Vishanoff gave a lecture entitled “Macedonia,
my native land.”113 This was actually the most common
name attributed to his lectures.
-In Siegfried, near Allentown, Pennsylvania,
Vishanoff spoke at the Zion Reformed Chapel in 1906 on
“Macedonia and its religion.”114 This was also a common
theme for many of his lectures.
-On March 1, 1908, Vishanoff spoke in Tremont,
Pennsylvania at the Methodist Episcopal Church. Here,
he taught the attendees about “The People and Customs
of Macedonia,”115 which was another common title for
many of his lectures.
-Vishanoff’s topic of discussion at the Bethel Baptist
Church in Scranton, Pennsylvania in 1908 was about his
“native country and the good work of missionaries in
that land [Macedonia].”116
Vishanoff, in addition to simply speaking about life in
Macedonia and his conversion, exhibited materials and
artifacts for people to examine, which intrigued them
greatly. He even sang and spoke in Macedonian as a
demonstration of the old world, something unfamiliar to
most in attendance. Here are some snippets of attendees’
observations:

30
 -From the Middletown Times in February of 1902: “He
was dressed in full native costume, and sang several
verses of our familiar sacred songs in his native tongue.”
Vishanoff also sang a verse of “Nearer My God to Thee”
in the Macedonian language.117
-The Carbon Advocate of Lehighton, Pennsylvania
wrote in 1893 that Vishanoff appeared in nobleman’s
costume and sang “in the Macedonian and Bulgarian
languages.”118
-In June of 1895, the Morning News of Wilmington,
Delaware detailed these curiosities that Vishanoff
displayed. His costume was described as “very much
like the uniform of the Zouaves, so familiar to persons
who remember the gaily-attired military organizations
of the early days of the civil war. The trousers were blue
and the jacket red, and both were profusely
embroidered with gold braid.” He also “displayed a
number of curious-shaped black and red caps. The black
hats were similar to those worn by the Bulgarian patriots
in the Russo-Turkish war of 1877, and since the wearing
of the black hat has been forbidden and all the Turkish
subjects in Macedonia are compelled to wear red hats
and shoes.” Vishanoff also showed Balkan coins and
compared them to American coins. He closed that
particular lecture singing the following verse in
Macedonian: “From Greenland’s icy mountains, From
India’s coral strand, Where Africa’s sunny fountains,
Roll down their golden sands.”119 He also sang this song

31
at a lecture in Bridgewater, New Jersey in that very same
year.120
-At a Scranton sermon in early August of 1899, “a
large number of Macedonian treasurers were exhibited
and explained by Mr. Vihsanoff after the service,” as
described by the Scranton Republican.121
-On Wednesday, November 25, 1903, at his lecture at
the Monroe Avenue Church in Bridgewater, New Jersey,
Vishanoff “appeared in his native costume, which is that
of a Macedonian prince.”122
-At a 1908 January lecture, Vishanoff spoke in Carlisle,
Pennsylvania at the First Presbyterian Church, giving
“sayings in the Macedonian language.”123
-On some occasions, he even found pianists to
accompany his Macedonian singing. For example,
during his February 19, 1919 lecture at the Baptist
Church Missionary Circle meeting at the home of Mrs.
Daniel Ordway, in Elmira Heights, New York, Vishanoff
sang a song in Macedonian and was accompanied by
Mrs. Fred Peckham on piano.124
Because Vishanoff’s lectures were so different than
the typical American sermon and offered audiences
more than just a simple rendition of his life events, his
sermons were classified as intriguing, delightful,
peculiar and exciting. Unsurprisingly, however, the first
thing usually noted was his accent. The Sterling Standard
in 1891 remarked that his accent was “peculiar” but
“sufficiently Americanized to be understood readily.”125
One review in the Morning News of Wilmington,

32
Delaware even wrote that “his speech [was] that of a
cultivated American.”126 The Courier-News of
Bridgewater, New Jersey called his voice “musical.”127
By 1931, however, the reviews mentioned how well he
spoke the English language. “He has learned to speak
English well and talks entertainingly,” wrote the Kokomo
Tribune about his sermon at Rich Valley Church.128 After
more than four decades of lecturing in the English
language throughout the United States, in addition to
his dedication to education, it should come as no
surprise that Vishanoff’s aptitude and desire to become
a better speaker stuck with him throughout his life.
Still, regardless of how well he grasped the English
language, his accent never got in the way of the positive
feedback about his lectures and sermons:
-As the Scranton Republican wrote in September of
1893: “It will be a treat to hear him.”129
-In August of 1894, the Hartford Courant commented
that “Vishanoff handled the subject in a manner that was
both pleasing and instructive. The costumes exhibited
by him and the songs sung were also a pleasing
feature.”130
-The Lykens Register of Lykens, Pennsylvania noted
that, in March and April of 1899, “Vishanoff, made
several interesting and instructive addresses.”131
-In August of 1899, the Scranton Republican wrote that
his address in Scranton “was full of interest and highly
enjoyed by his hearers.”132

33
 -Reverend Deavor of the Methodist Episcopal Church
in Tyrone, Pennsylvania was so excited to have
Vishanoff speaking in his church on 1899, that he sent
out “an earnest invitation to all” to attend.133
-On August 11, 1900, Vishanoff spoke at the Riverside
Church in Elmira. The Star Gazette wrote that he was “an
entertaining speaker” with a “thrilling story of his
conversion.”134 The next day, he spoke at the Hedding
church in Elmira, and he was described as “a medical
missionary, soon to return to his native land…He is a
most interesting speaker.”135
-On October, 28, 1906, the Allentown Leader described
Vishanoff’s lecture at Solomon’s Reformed Church in
Allentown, Pennsylvania as informative. The
newspaper even wrote: “He is a polished
Macedonian.”136
-On Sunday, November 25 in 1906, Vishanoff spoke at
the First Mennonite Church in Allenton, at Chew Street
near Twelfth Street. The Allentown Leader wrote
favorably about Vishanoff: “This will be an interesting
service. Do not miss it.”137
-The Reading Times wrote that, on February 3, 1907, at
the special missionary anniversary of the St. Peter
Methodist Episcopal Church in Reading, “an excellent
address was delivered by Rev. Demetrius E. C.
Vishanoff, M.D., in Macedonian nobleman’s
costume.”138
-The Daily News of Mount Carmel, Pennsylvania
called him “a very interesting man.” The newspaper

34
described his parents as following the “Greek Catholic
religion” and said that Vishanoff “was raised to believe
in that religion. [He] has done much missionary work
and is at present traveling about this country telling his
experiences and working for his Master.”139
-Vishanoff spoke at the Mt. Olivet Camp on August
15, 1907, near Harrisburg, Pennsylvania during an
evening meeting hosted by the Young People’s Society
on the topic of Missions Among Immigrants, which was
led by Miss Ida Kast. The Harrisburg Independent Daily
stated that the meeting “was made specially interesting
by the arrival of, and an address by, Rev. Demetrius
Vishanoff, a Macedonian…who expects to return this
fall [to Macedonia] as a missionary.”140
-At a November 1907 lecture in Westminster,
Maryland, Vishanoff spoke at three different churches:
the Methodist Protestant Church, the Methodist
Episcopal Epworth League, and Grace Lutheran
Church. The Democratic Advocate wrote that “his talks on
his country, its people and their ways was very
interesting and much enjoyed by all who heard them.”141
-On December 10, 1907, in Shiremanstown,
Pennsylvania, Vishanoff “gave an interesting lecture on
‘Macedonia, My Native Land’ at St. John’s Lutheran
Church.” The Harrisburg Daily Independent wrote that
“he gave many interesting personal experiences.”142
-About a lecture he gave in Harrisburg around the
time of Protestant Christmas in 1907, the Harrisburg
Telegraph wrote: “The men of Harrisburg will never have

35
a better opportunity to hear and see what Christianity
has done for the Macedonians.”143 Furthermore, about
this same lecture, The Harrisburg Daily Independent
commented that this speech would be “one of the most
interesting and powerful held in this city for many a
day…From all counts Dr. Vishanoff will measure up to
a high standard. His address is said to be fine.”144
-The Carlisle Evening Herald, in anticipation of a
Vishanoff lecture in 1908, wrote that “he has the
endorsement of some of the leading ministers of the
country.”145
-Regarding a speech by Vishanoff in November of
1908 in Scranton, Pennsylvania at Tripp Park Methodist
Episcopal Church, the Scranton Republican wrote that
“all should hear him.”146 Speaking about Vishanoff’s
sermon after his delivery, the Scranton Republican wrote:
“He is highly educated in his native tongue and has
spent eleven years studying in the colleges of this
country, and is now prepared to retire to his country as
a missionary doctor. His lecture was a beautifully told
story of Macedonia, its social and religious conditions
and of his conversion to the faith of our Lord Jesus
Christ, and was extremely interesting. Those who failed
to hear him were deprived of a very entertaining as well
as instructive page of history.”147
-A 1909 lecture by Vishanoff in Wilkes-Barre,
Pennsylvania was described as “much enjoyed by all
present” in The Wilkes-Barre Record. 148

36
 -The Altoona Tribune gave Vishanoff even more praise
in anticipation of a July 1909 lecture by him in Juniata,
Pennsylvania at the Grace United Evangelical Church.
Specifically, the newspaper wrote: ‘The opportunity to
hear this talented foreigner is a rare one.”149
-Vishanoff’s late summer and early autumn 1909
speaking tours in Pennsylvania also brought him much
praise. The Altoona Tribune wrote that “no Temple
Lutheran should fail to hear Mr. Vishanoff” at his lecture
at the Lutheran Temple church.150 Over a month later,
his sermons at the Newport, Pennsylvania Reformed
Church “were fully appreciated by the people who were
present and they made him a liberal offering,” as
described by The News.151
-Vishanoff’s visit to Baltimore in the winter of 1910
also garnered significant attention. The Baltimore Sun
gave a rather unique assessment of Vishanoff, especially
his name:

Rev. Demetrius Elias Constanstinstinzcias Vishanoff, of

Saloniki, Macedonia, is visiting Baltimore. He has 43 letters in
that name of his. This masterpiece of nomenclature will not,
however, become a permanent addition to the curiosities of the
city. The Baltimore City Directory will not capture this gem,
because Rev. Mr. Vishanoff will only stay here a short while.
He will not try to remain long enough for his name to become
thoroughly known to all Baltimoreans. Rev. Mr. Vishanoff does
not depend entirely on his memory for his name. He has other
things to think of. To avoid annoyance he has had his name
printed in small type on a large card, which he gives to persons
he meets. Thus he gives them an opportunity to go home and

37
study it up, and then pass it on to other patient persons. The
name as printed here is copied from one of these cards and is
the authorized version. Dr. D.E.C. – to abbreviate – Vishanoff is
a Methodist missionary. He has spoken at several churches in
the northeastern suburbs, and next Sunday will speak in the
morning at Homestead Methodist Episcopal Church,
Govanstown.152

-About six months later, The Baltimore Sun reprinted

the text on the back of these cards that Vishanoff would
hand out to other preachers and attendees of his
sermons:

Dr. Vishanoff, of Thessalonica, Macedonia, was the first convert

from the Greek Church to the Protestant faith of a noble family;
and because of his conversion, his father (a wealthy
Macedonian nobleman and a close adherent of the Greek
Church), not only disinherited him, but threatened to kill him,
and he was obliged to flee from his country to save his life.153

-Other newspapers also commented, somewhat

humorously, about his lengthy name. In spotlighting a
sermon that Vishanoff gave at the First Methodist
Church in Seymour, Indiana in 1926, The Tribune wrote:
“The Rev. Demetrius Elias Constanstinstinzcias
Vishanoff, M.D., a native Macedonian with more name
than a German street car company.”154
-In anticipation of his Friday sermon in August of 1915
at the Church of God in Ellwood City, Pennsylvania, the
New Castle Herald wrote: “The lecture promises to be an

38
interesting one and will deal to a great extent with the
life of the speaker.” 155
-Similarly, about another 1915 lecture in New Castle,
Pennsylvania, the New Castle Herald wrote that
“Vishanoff is a speaker of ability, and his talk is being
anticipated with much pleasure by the members of the
congregation.”156
-At a YMCA meeting in May of 1917 in Carlisle,
Pennsylvania, the Carlisle Evening Herald wrote: “Dr.
Vishanoff has a wonderful story to tell of his life in a
country which for centuries has been the center of strife.
Bible students especially will be interested in his
remarkable native of the land of Paul’s great missionary
efforts.”157
-For a June 1926 lecture in Seymour, Indiana, the local
newspaper wrote: “We are fortunate in having him
come to us. Especially the children are invited as this
will be worth their while.”158
Undoubtedly, Vishanoff’s lectures served as
inspiration for many people. His upbringing, life trials,
conversion and pursuit of education must have certainly
motivated people to do more, and to do more good. His
sermons were, as evidenced, also entertaining and
informative. Not only were people being educated about
Macedonia and the Macedonian culture, they were
being entertained with Vishanoff’s storytelling abilities,
his songs, his Macedonian speech, and the Macedonian
artifacts he put on display.

39
 For Vishanoff, his unique circumstances allowed him
to supplement his income be recreating his life, over and
over again, every week for almost his entire life. He was
the son of a wealthy nobleman from a small Balkan
nation: Macedonia, a country that many Americans
knew had once conquered the world and had been
witness to St. Paul’s Christianizing missions, as well as
for the anarchy and bloodshed in the late 19th and early
20th centuries. Vishanoff shunned his peoples’ religion,
and his father’s wealth, in order to pursue meaning and
hope in another religion; and he abandoned his
sheltered world and found education and opportunity
in the land of the free.
However, Vishanoff’s sermon and lecture tours were
about much more than money. Yes, language and
culture barriers prevented him from fully utilizing his
medical degree among the general American
population, especially in his early years. But he was a
devout Christian and believed in his mission of
spreading the word of Christ and Protestantism to
others. It had saved him and opened his eyes and heart
to a new world, and he hoped to pass that story of
salvation along to others. He sacrificed his family and
remained separated from them for much longer than he
spent time with them; and for most men, the little money
one would earn from preaching would not be worth the
sacrifice of their families if their commitment to Christ
were not sincere nor complete.

40
 Vishanoff’s life and lectures have provided the
Macedonian people, however, with another type of
inspiration. Vishanoff was born in an era that many
modern Balkan ultra-nationalists, especially Bulgarians
and Greeks, suggest was void of a Macedonian identity
separate or different from the Bulgarian or Greek
identity, respectively. Vishanoff’s story, however, is
more evidence that supports the case for a long-existing
Macedonian identity and debunks the myth that the
Macedonian identity is a modern creation.
Particularly, Vishanoff fled Macedonia before
Bulgarian and Greek propaganda got a hold of much of
the Macedonian population. He came to America
without the influence of the Bulgarian or Greek churches
and schools telling him that he was really a Bulgarian or
a Greek. He arrived in America declaring himself a
Macedonian wherever he went, as well as speaking in
the Macedonian language. He talked about his
Macedonian ancestry – claiming lineage to Alexander
the Great – and showcased Macedonian culture and
history for all to see.
Demetrius Vishanoff thus serves as an important
figure – and perhaps even an icon – not only for the
history of Macedonian immigration to the United States,
but for the protection of the Macedonian identity and the
advancement of the Macedonian Cause. His story
should be told and remembered so that the truth has a
chance in this age of misinformation and propaganda.

41
 III
The following pages contain a known list of where
and when Vishanoff spoke. This list is by no means a
comprehensive or exhaustive list. It was produced by
researching hundreds of newspapers and many
newspapers in the late 1800s and early 1900s did not
always advertise such speaking events. Moreover,
newspapers advertised Vishanoff more often as he
became more popular, and thus many of his early
lectures were not documented. Still, the list spans over
four decades and includes over 275 lectures.
In total, Vishanoff spoke in over a dozen states, in at
least 100 towns or cities, and at over 250 different
religious venues. While these numbers are likely much
higher, they are a testament to the hours of traveling and
speaking that consumed much of Vishanoff’s life. While
many of these towns and cities were less than 100 miles
from Vishanoff’s home, many more were not.
Furthermore, transportation and road infrastructure
were not the same in the early 20th century as they are
today. This certainly meant that even for lectures held in
towns only a few miles away, Vishanoff likely spent at
least a few nights away from his family. And given that
his lectures were part of larger and longer tours, there
were periods where he spent many months away from

42
his family. This table gives us more insight into the
travels of Vishanoff.

Vishanoff Lectures from 1891 through 1934

DATE YEAR LOCATION CHURCH

13 September 1891 Sterling, IL First
13 September 1891 Sterling, IL Methodist Episcopal
28 February 1892 Middletown, NY St. Paul’s
11 December 1892 Plainfield, NJ Methodist Episcopal
2? August 1893 Lehighton, PA Wellsport Evangelical
10 September 1893 Scranton, PA Park Place Methodist
Episcopal
22 September 1893 Scranton, PA Hampton Street
Methodist Episcopal
1 October 1893 Scranton, PA Broad Street Methodist
Episcopal
15 October 1893 Atlantic Methodist Episcopal
Highlands, NJ
3 December 1893 Allentown, PA First Methodist
Episcopal
8 August 1894 Hartford, CT South
26 August 1894 Hartford, CT Methodist
30 August 1894 Hartford, CT Memorial Chapel
(Ivoryton)
1? October 1894 Reading, PA Methodist Episcopal
3 June 1895 Wilmington, DE Methodist Episcopal
5 June 1895 Wilmington, DE Scott Methodist
Episcopal
9 June 1895 Wilmington, DE Grace
15 September 1895 Plainfield, NJ First Presbyterian
11 December 1895 Wilmington, DE Wesley Methodist
Episcopal
15 December 1895 Wilmington, DE Scott Methodist
Episcopal

43
15 December 1895 Wilmington, DE Brandywine Methodist
Episcopal
12 December 1897 Newark, NJ Methodist
10 July 1898 Philadelphia, PA Trinity United
Evangelical
9 December 1898 Pottsville, PA Methodist Episcopal
21 December 1898 Mount Carmel, PA Methodist
25 December 1898 Mount Carmel, PA United Evangelical
Services
25 December 1898 Mount Carmel, PA Congregational
Tabernacle
29 January 1899 Allentown, PA Grace Methodist
Episcopal
12 March 1899 Steelton, PA United Evangelical
09 April 1899 Millersburg, PA United Evangelical
23 April 1899 Danville, PA St. Peter’s Methodist
Episcopal
10 July 1899 Wilkes-Barre, PA Emmanuel Baptist
23 July 1899 Wilkes-Barre, PA YMCA
30 July 1899 Scranton, PA First Welsh
Congregational
2 August 1899 Scranton, PA Presbyterian
4 August 1899 Scranton, PA First Welsh
Congregational
6 August 1899 Scranton, PA Calvary Baptist
6 August 1899 Scranton, PA Methodist Episcopal
24 August 1899 Scranton, PA Methodist Episcopal
27 August 1899 Peckville, PA Methodist Episcopal
17 September 1899 Tyrone, PA Methodist Episcopal
19 September 1899 Tyrone, PA Methodist Episcopal
22 July 1900 Elmira, NY Centenary Methodist
Episcopal
11 August 1900 Elmira, NY Riverside
12 August 1900 Elmira, NY Hedding
3 December 1902 Westfield, CT Westfield
Congregation

44
14 December 1902 East Hampton, CT Methodist
22 March 1903 Elmira, NY Northern Central
YMCA
29 March 1903 Elmira, NY Gospel Tabernacle
29 March 1903 Elmira, NY Lackawanna YMCA
25 1903 Bridgewater, NJ Monroe Avenue
November
30 September 1906 South Allentown, Mennonite Brethren in
PA Christ
10 October 1906 Reading, PA Mennonite Brethren in
Christ
28 October 1906 Allentown, PA Solomon’s Reformed
4 November 1906 Allentown, PA Mennonite Brethren in
Christ
8 November 1906 Allentown, PA Seibert
15 1906 Northampton, PA Mennonite
November
16 1906 Northampton, PA Mennonite
November
25 1906 Allentown, PA First Mennonite
November
25 1906 Allentown, PA Zion Reformed Chapel
November
2 December 1906 Allentown, PA First Brethren
3 February 1907 Reading, PA St. Peter Methodist
Episcopal
2 March 1907 Mount Carmel, PA Mennonite Brethren
10 March 1907 Mount Carmel, PA First Congregational
28 April 1907 Fleetwood, PA Emanuel United
Evangelical
2 June 1907 Kutztown, PA Normal Chapel
28 July 1907 York, PA St. Paul’s United
Evangelical
15 August 1907 Harrisburg, PA Mt. Olivet Camp
29 August 1907 Frederick, MD Presbyterian Chapel

45
10 1907 Westminster, MD Methodist Protestant
November
10 1907 Westminster, MD Methodist Episcopal
November Epworth League
10 1907 Westminster, MD Grace Lutheran
November
13 1907 Mechanicstown, Methodist Episcopal
November MD
20 1907 Westminster, MD Pleasant Valley
November
6 December 1907 Newville, PA St. Paul Lutheran
8 December 1907 Mechanicsburg, St. Paul’s Reformed
PA
10 December 1907 Shiremanstown, St. John’s Lutheran
PA
15 December 1907 Harrisburg, PA YMCA
5 January 1908 Carlisle, PA YMCA
23 January 1908 Penbrook, PA United Brethren
2 February 1908 Lebanon, PA Salem United Brethren
15 February 1908 Lebanon, PA YMCA
23 February 1908 Harrisburg, PA Olivet Presbyterian
23 February 1908 Harrisburg, PA Redeemer
23 February 1908 New Cumberland, Methodist Episcopal
PA
27 February 1908 Pine Grove, PA U.E. Church
29 February 1908 Shepherdstown, United Brethren
PA
1 March 1908 Tremont, PA Methodist Episcopal
9 March 1908 Harrisburg, PA Grace Street Church of
God
21 March 1908 Newport, PA Lutheran
25 March 1908 Steelton, PA Centenary United
Brethren
28 March 1908 Lebanon, PA United Brethren
29 March 1908 Harrisburg, PA St. Mark’s Lutheran
11 May 1908 Montrose, PA Methodist Episcopal

46
24 May 1908 Binghamton, NY Fairview Methodist
11 June 1908 Apalachin, NY Methodist Episcopal
15 June 1908 Binghamton, NY Free Methodist
17 June 1908 Binghamton, NY Conklin Avenue
Baptist
21 June 1908 Binghamton, NY Boulevard Methodist
Episcopal
30 June 1908 Binghamton, NY Bennett Park Camp
1 November 1908 Scranton, PA Embury Methodist
Episcopal
8 November 1908 Scranton, PA Tabernacle
Congregational
8 November 1908 Scranton, PA Myrtle Street
Methodist Episcopal
8 November 1908 Scranton, PA Lutheran Methodist
13 1908 Scranton, PA Tripp Park Methodist
November Episcopal
22 1908 Scranton, PA First Christian
November
23 1908 Scranton, PA Bethel Baptist
November
30 1908 Scranton, PA Methodist Episcopal
November
13 December 1908 Wilkes-Barre, PA Methodist Episcopal
10 January 1909 Dallas, PA Methodist Episcopal
17 January 1909 Plains, PA P. M. Church
19 January 1909 Wilkes-Barre, PA Hillside
Congregational
25 January 1909 Wilkes-Barre, PA Welsh Congregational
31 January 1909 Scranton, PA First Congregational
7 February 1909 Wilkes-Barre, PA Hillside
Congregational
7 February 1909 Wilkes-Barre, PA Sherman Street P.M.
12 February 1909 Wilkes-Barre, PA Aiden Methodist
Episcopal
14 February 1909 Wilkes-Barre, PA Moriah Church

47
15 February 1909 Wilkes-Barre, PA Presbyterian
16 February 1909 Wilkes-Barre, PA Welsh Presbyterian
1 March 1909 Wilkes-Barre, PA Wyoming Baptist
3 March 1909 Wilkes-Barre, PA Warrior Run
Presbyterian
15 May 1909 Williamsport, PA Nisbet Methodist
16 May 1909 Williamsport, PA Nisbet Methodist
18 July 1909 Altoona, PA First United
Presbyterian
18 July 1909 Altoona, PA Walnut Avenue
Methodist Episcopal
23 July 1909 Altoona, PA Juniata Grace United
Evangelical
25 July 1909 Altoona, PA YMCA
25 July 1909 Altoona, PA Methodist Episcopal
25 July 1909 Altoona, PA Second United
Brethren
29 July 1909 Altoona, PA Calvary Baptist
1 August 1909 Altoona, PA First United Brethren
1 August 1909 Altoona, PA St. Paul’s Lutheran
3 August 1909 Altoona, PA Methodist Episcopal
3 August 1909 Altoona, PA Logan’s Valley Baptist
6 August 1909 Altoona, PA Logan’s Valley Baptist
15 August 1909 Altoona, PA First Methodist
Episcopal
15 August 1909 Altoona, PA Bethany Lutheran
17 August 1909 Tyrone, PA First United Brethren
18 August 1909 Altoona, PA Lutheran
21 August 1909 Altoona, PA First United Brethren
22 August 1909 Altoona, PA Eight Avenue
Methodist
25 August 1909 Altoona, PA Lutheran
27 August 1909 Altoona, PA Presbyterian
29 August 1909 Altoona, PA Temple Lutheran
29 August 1909 Altoona, PA First Baptist

48
5 September 1909 Altoona, PA Chestnut Methodist
Episcopal
19 September 1909 Altoona, PA Juniata St. Paul’s
Reformed
24 October 1909 Newport, PA Reformed Church
1 November 1909 Newport, PA United Evangelical
7 November 1909 Middleburg, PA Trinity Lutheran
6 February 1910 Baltimore, MD Homestead Methodist
Episcopal
29 April 1910 Baltimore, MD Calhoun Christian
19 June 1910 Baltimore, MD Forest Park
19 July 1910 Elmira, NY First Church of Christ
1 August 1910 Baltimore, MD Wesley Grove
Southern Methodist
28 August 1910 Baltimore, MD Weisburg Methodist
Episcopal
30 August 1910 Cockeysville, MD Epworth Methodist
Episcopal
6 September 1910 Middletown, MD Methodist Episcopal
27 1910 Alexandria, VA Methodist Episcopal
November South
9 December 1910 Washington, D.C. Garden Memorial
Presbyterian
14 September 1911 Staunton, VA Methodist Episcopal
29 December 1912 Pittsburgh, PA First Brethren
19 March 1913 Connellsville, PA Presbyterian
29 February 1914 Clarksburg, WV St. Paul’s Methodist
Episcopal
21 June 1914 Clarksburg, WV Adamston United
Brethren
11 July 1915 East Liverpool, Second Presbyterian
OH
12 July 1915 East Liverpool, First Christian
OH
27 August 1915 Ellwood City, PA Church of God
4 November 1915 New Castle, PA Free Methodist

49
28 1915 New Castle, PA Christian Church
November
6 February 1916 McConnellsburg, Pine Grove
PA
23 February 1916 Altoona, PA Methodist Episcopal
27 February 1916 Altoona, PA First Presbyterian
12 March 1916 Altoona, PA Presbyterian
26 March 1916 Altoona, PA Pine Street Brethren
27 May 1917 Carlisle, PA YMCA
17 June 1917 Harrisburg, PA Epworth Church
15 July 1917 Harrisburg, PA Harris Street United
Evangelical
29 July 1917 Harrisburg, PA Bethel Church of God
19 August 1917 Harrisburg, PA United Evangelical
26 August 1917 Harrisburg, PA Pleasant View Church
of God
2 September 1917 Harrisburg, PA Penbrook Church of
God
23 September 1917 Harrisburg, PA Coxestown Methodist
7 October 1917 Harrisburg, PA West Fairview
Methodist
21 October 1917 Harrisburg, PA Lemoyne Church of
Christ
4 November 1917 Harrisburg, PA Salem Lutheran
6 November 1917 New Cumberland, Church of God
PA
14 1917 Middlesex, PA United Evangelical
November
16 1917 Enola, PA YMCA
November
9 December 1917 Enola, PA United Brethren
12 December 1917 Harrisburg, PA Keller Memorial
20 January 1918 Thompsontown, Lutheran
PA
5 May 1918 Tremont, PA Tremont Reformed
12 May 1918 Newport, PA St. Samuel’s Lutheran

50
8 June 1918 Selinsgrove, PA Zion Church
8 September 1918 Enola, PA Grace Evangelical
9 February 1919 Wellsburg, NY Baptist
16 February 1919 Elmira, NY Penn. Ave. Methodist
Episcopal
19 February 1919 Elmira Heights, Baptist Church
NY Missionary Circle
2 March 1919 Elmira, NY Old Time Mission
5 March 1919 Elmira, NY Franklin St.
Presbyterian
16 March 1919 Elmira, NY Methodist Episcopal
31 October 1920 Connellsville, PA Reformed Church
28 1920 Connellsville, PA First Christian
November
23 January 1921 Connellsville, PA Covenanter
17 April 1921 Monongahela, PA Presbyterian
17 July 1921 Canonsburg, PA St. Paul’s Lutheran
31 July 1921 Canonsburg, PA Christian Church
3 May 1922 Ligonier, PA United Presbyterian
5 April 1925 Louisville, KY Advent Christian
5 April 1925 Louisville, KY First United Brethren
26 April 1925 Louisville, KY Salem Reformed
3 June 1926 Scottsburg, IN ?
10 June 1926 Sellersburg, IN ?
27 June 1926 Seymour, IN First Methodist
11 July 1926 Seymour, IN Church of Nazarene
25 July 1926 East Columbus, IN Methodist Episcopal
1 July 1928 Danville, KY Providence
Presbyterian
11 1928 Indianapolis, IN Hall Place Methodist
November Episcopal
18 1928 Indianapolis, IN Moravian Episcopal
November
7 April 1929 Indianapolis, IN U. P. Church
14 September 1930 Noblesville, IN Ninth Street Methodist
Episcopal

51
14 September 1930 Noblesville, IN Cicero Episcopal
21 September 1930 Atlanta, IN Methodist Episcopal
28 September 1930 Tipton, IN Methodist Episcopal
12 October 1930 Kokomo, IN Wayman Methodist
Episcopal
2 November 1930 Tipton, IN Nazarene Church
14 December 1930 Elwood, IN Methodist Protestant
1 January 1931 Kokomo, IN Bethel Tabernacle
8 February 1931 Sims, IN Methodist Episcopal
15 March 1931 Kokomo, IN Rich Valley
7 May 1931 Kokomo, IN Fairlawn Mission
17 May 1931 Kokomo, IN United Christian
Revival
12 July 1931 Kokomo, IN Hopewell Church
13 September 1931 Tipton, IN Tipton Baptist
17 September 1931 Tipton, IN Kemp Methodist
2 October 1931 Fairmount, IN Church of God
11 October 1931 Muncie, IN Harmony Church of
Christ
1 November 1931 Alexandria, IN Joyce Chapel
Methodist Episcopal
27 December 1931 Rushville, IN First United Brethren
10 January 1932 Muncie, IN Pleasant Run
31 January 1932 Muncie, IN Willard Street Church
of God
7 February 1932 Muncie, IN Fountain Square
United Brethren
14 February 1932 Muncie, IN First Brethren
21 February 1932 Muncie, IN Batavia Avenue United
Brethren
28 February 1932 Muncie, IN Avondale Methodist
Episcopal
10 March 1932 Muncie, IN Christian and
Missionary Alliance
13 March 1932 Muncie, IN Calvary Baptist
20 March 1932 Muncie, IN Walnut Street Baptist

52
3 April 1932 Muncie, IN Industry United
Brethren
10 April 1932 Muncie, IN Union Baptist
17 April 1932 Muncie, IN First Christian
24 April 1932 Pendleton, IN United Brethren
8 May 1932 Muncie, IN Yorktown Methodist
Episcopal
25 May 1932 Muncie, IN Friends Memorial
29 May 1932 Muncie, IN Free Methodist
5 June 1932 Muncie, IN Yorktown Christian
16 June 1932 Muncie, IN Grace Methodist
Episcopal
18 September 1932 Richmond, IN Trinity Methodist
21 September 1932 Richmond, IN Wesleyan Methodist
16 October 1932 Richmond, IN Methodist
23 October 1932 Richmond, IN Whitewater Friends
11 December 1932 Cambridge City, Zion Lutheran
IN
8 January 1933 Muncie, IN Normal City Christian
5 February 1933 Muncie, IN Liber Memorial
Congregational
12 February 1933 Muncie, IN DeSoto High School
2 April 1933 Greenfield, IN Christian Church
7 May 1933 Noblesville, IN Calvary Baptist
6 July 1933 Noblesville, IN Lutheran
23 July 1933 Greenfield, IN Pierson Street Mission
27 August 1933 Greenfield, IN Roberts Methodist
Episcopal
3 September 1933 Indianapolis, IN Cumberland Methodist
Episcopal
17 September 1933 Parker, IN Windsor Methodist
Episcopal
21 September 1933 Parker, IN Windsor Methodist
Episcopal
12 1933 Greenfield, IN United Brethren
November

53
25 February 1934 Muncie, IN Pilgrim Holiness
4 March 1934 Tipton, IN Pilgrim Holiness

54
ENDNOTES

1 43 Letters in His Name, The Baltimore Sun (Baltimore, Maryland) 04 Feb 1910, Fri Page 14
2 In one of his lectures, Vishanoff stated: “Solonia is my native home.” Modern Macedonia,
The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon Page 1
3 Ed. S.G. Ayres, Drew Theological Seminary Alumni Record, 1869-1895, Wilbur B. Ketcham,

N.Y., 1895, Pg. 203.

4 Demetrius Elias Vishanof, Find a Greave,

https://www.findagrave.com/memorial/109901442/demetrius-elias-vishanoff/flower . Last
accessed 3/102018.
5 "United States Census, 1920," database with images, FamilySearch

(https://familysearch.org/ark:/61903/1:1:MX9F-49V : accessed 10 March 2018), Demetrius

Vishanoff, Sayre Ward 2, Bradford, Pennsylvania, United States; citing ED 31, sheet 17A, line
38, family 404, NARA microfilm publication T625 (Washington D.C.: National Archives and
Records Administration, 1992), roll 1541; FHL microfilm 1,821,541.
6 A Disinherited Nobleman, The Scranton Republican (Scranton, Pennsylvania) 22 Sep 1893, Fri

Page 5
7 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
8 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
9 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
10 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

11 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
12 Lecture by a Greek Nobleman, The Morning News (Wilmington, Delaware) 10 Jun 1895,

Mon Page 6
13 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
14 Lecture by a Greek Nobleman, The Morning News (Wilmington, Delaware) 10 Jun 1895,

Mon Page 6
15 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

16 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

17 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
18 Lecture by a Greek Nobleman, The Morning News (Wilmington, Delaware) 10 Jun 1895,

Mon Page 6
19 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1
20 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
21 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

22 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 24 Jul 1899, Mon

Page 1

55
23 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09
Nov 1908, Mon Page 6
24 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
25 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
26 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

27 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

28 Lecture By A Greek Nobleman, The Morning News (Wilmington, Delaware) 08 Jun 1895, Sat

Page 1
29 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

30 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
31 Star-Gazette (Elmira, New York) 09 Aug 1900, Thu Page 8
32 Portland, Hartford Courant (Hartford, Connecticut) 22 Nov 1902, Sat Page 16; East

Hampton, Hartford Courant (Hartford, Connecticut) 11 Dec 1902, Thu Page 12

33 Hartford Courant (Hartford, Connecticut) 25 Aug 1894, Sat Page 8
34 He Has Come From Macedonia To Help Us, The Allentown Leader (Allentown, Pennsylvania)

02 Dec 1893, Sat Page 1

35 He Has Come From Macedonia To Help Us, The Allentown Leader (Allentown, Pennsylvania)

02 Dec 1893, Sat Page 1

36 Exiled from Home, Will Return Again, The Scranton Republican (Scranton, Pennsylvania) 09

Nov 1908, Mon Page 6

37 Reading Times (Reading, Pennsylvania) 09 Oct 1894, Tue Page 3
38 Modern Macedonia, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania) 21 Jul 1899, Fri

Page 3
39 Ed. S.G. Ayres, Drew Theological Seminary Alumni Record, 1869-1895, Wilbur B. Ketcham,

N.Y., 1895, Pg. 203.

40 East Hampton, Hartford Courant (Hartford, Connecticut) 11 Dec 1902, Thu Page 12
41 Millersburg, Lykens Register (Lykens, Pennsylvania) 06 Apr 1899, Thu Page 3
42 East Hampton, Hartford Courant (Hartford, Connecticut) 11 Dec 1902, Thu Page 12; Star-

Gazette (Elmira, New York) 09 Aug 1900, Thu Page 8

43 Ed. S.G. Ayres, Drew Theological Seminary Alumni Record, 1869-1895, Wilbur B. Ketcham,

N.Y., 1895, Pg. 203; Apalachin, Press and Sun-Bulletin (Binghamton, New York) 10 Jun 1908,
Wed Page 7
44 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
45 Northwestern University Feinberg School of Medicine, Our History, 1921 – 1940,

https://archive.is/20130626175808/http://www.feinberg.northwestern.edu/about/history/1
921.html . Last accessed April 11, 2018.
46 Drexel University College of Medicine History, http://drexel.edu/medicine/about/history/ .

Last Accessed April 11, 2018.)

47 A Sayre Wedding, Star-Gazette (Elmira, New York) 23 Jul 1901, Tue Page 8
48 Alumni Record and General Catalogue of Syracuse University, 1872-1910, Vol. III, Part 1,

1911, Pg. 908.

49 The Alpha Phi Quarterly, The Alpha Phi Fraternity, Syracuse, NY, Volume 14, No. 1, Pg. 51.
50 Alumni Record and General Catalogue of Syracuse University, 1872-1910, Vol. III, Part 1,

1911, Pg. 908.

56
51 Recorded from memories that remain with Vishanoff’s family and descendants. Received:
April 10, 2018. (Private e-mail correspondences are in position of the author.)
52 A Sayre Wedding, Star-Gazette (Elmira, New York) 23 Jul 1901, Tue Page 8
53 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
54 Alumni Record and General Catalogue of Syracuse University, 1872-1910, Vol. III, Part 1,

1911, Pg. 908.

55 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
56 Rev. Demetrius Elias Constanstinstinzcias Vishanoff to Speak Sunday at M. E. Church, The
Tribune (Seymour, Indiana) 24 Jun 1926, Thu Page 1
57 Hering Graduates News-Notes, The Medical Advance, Chicago, May, 1902, Vol. XL, No. 5,
58 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
59 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
60 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
61 The Bradford Star (Towanda, Pennsylvania) 25 Jun 1903, Thu Page 3
62 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
63 The Bradford Star (Towanda, Pennsylvania) 25 Jun 1903, Thu Page 3
64 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
65 A Missionary Arrested, The Buffalo Commercial (Buffalo, New York)

Jun 1903, Thu Page 1

66 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
67 Lecturer Was in Jail, The Courier-News (Bridgewater, New Jersey) 25 Jun 1903, Thu Page 3
68 Arrest Instead of Social Visit, Star-Gazette (Elmira, New York) 25 Jun 1903, Thu Page 5
69 A Missionary Arrested, The Buffalo Commercial (Buffalo, New York)

Jun 1903, Thu Page 1

70 First Congregational, Mount Carmel Item (Mount Carmel, Pennsylvania) 09 Mar 1907, Sat

Page 4
71 In U.B. Church, Lebanon Daily News (Lebanon, Pennsylvania) 28 Mar 1908, Sat Page 3
72 Governor of Salonika Has Brother in Connellsville, The Daily Courier (Connellsville,

Pennsylvania) 20 Mar 1913, Thu Page 1

73 Governor of Salonika Has Brother in Connellsville, The Daily Courier (Connellsville,

Pennsylvania) 20 Mar 1913, Thu Page 1

74 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
75 The Fulton County News (McConnellsburg, Pennsylvania) 10 Feb 1916, Thu Page 4
76 "United States Census, 1910," database with images, FamilySearch

(https://familysearch.org/ark:/61903/1:1:M2FS-R2V : accessed 10 March 2018), D E C

Vishanoff in household of Jacob Forwood, Baltimore Ward 9, Baltimore (Independent City),
Maryland, United States; citing enumeration district (ED) ED 132, sheet 13A, family 247, NARA
microfilm publication T624 (Washington D.C.: National Archives and Records Administration,
1982), roll 555; FHL microfilm 1,374,568.
77 "United States Census, 1910," database with images, FamilySearch

(https://familysearch.org/ark:/61903/1:1:MG49-R7V : accessed 10 March 2018), Demetrius

Vishanoff, Sayre Ward 2, Bradford, Pennsylvania, United States; citing enumeration district
(ED) ED 29, sheet 8B, family 163, NARA microfilm publication T624 (Washington D.C.: National
Archives and Records Administration, 1982), roll 1318; FHL microfilm 1,375,331.
78 "United States Census, 1920," database with images, FamilySearch

(https://familysearch.org/ark:/61903/1:1:MX9F-49V : accessed 10 March 2018), Demetrius

Vishanoff, Sayre Ward 2, Bradford, Pennsylvania, United States; citing ED 31, sheet 17A, line

57
38, family 404, NARA microfilm publication T625 (Washington D.C.: National Archives and
Records Administration, 1992), roll 1541; FHL microfilm 1,821,541.
79 "United States Census, 1930," database with images, FamilySearch

(https://familysearch.org/ark:/61903/1:1:XC84-VX2 : accessed 10 March 2018), Flora W

Vishanoff, Los Angeles (Districts 0501-0750), Los Angeles, California, United States; citing
enumeration district (ED) ED 685, sheet 8A, line 48, family 194, NARA microfilm publication
T626 (Washington D.C.: National Archives and Records Administration, 2002), roll 162; FHL
microfilm 2,339,897.
80 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
81 Graduate of Sayre High Now En Route to Far West State, The Evening Times (Sayre,
Pennsylvania) 09 Nov 1923, Fri Page 2
82 Sayre High School Notes, The Evening Times (Sayre, Pennsylvania) 05 Dec 1919, Fri Page 4
83 Largest Class in History of Sayre High School, The Evening Times (Sayre, Pennsylvania) 03

Jun 1921, Fri Page 4

84 Commencement of Sayre High This Evening, The Evening Times (Sayre, Pennsylvania)

08 Jun 1921, Wed Page 2

85 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
86 Sayre High School Notes, The Evening Times (Sayre, Pennsylvania) 12 Dec 1919, Fri Page 7
87 Sayre High School Notes, The Evening Times (Sayre, Pennsylvania) 23 Jan 1920, Fri

Page 4
88 Sayre High School Notes, The Evening Times (Sayre, Pennsylvania) 22 May 1920, Sat Page 4
89 Junior Notes, The Evening Times (Sayre, Pennsylvania) 09 Dec 1921, Fri Page 5
90 Rode on Sidewalk, The Evening Times (Sayre, Pennsylvania) 02 Apr 1921, Sat Page 2
91 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
92 Recorded from memories that remain with Vishanoff’s family and descendants. Received:

April 10, 2018. (Private e-mail correspondences are in position of the author.)
93 The Star Press (Muncie, Indiana) 11 Jan 1935, Fri Page 13
94 "United States Social Security Death Index," database, FamilySearch

(https://familysearch.org/ark:/61903/1:1:JBQP-5PT : 20 May 2014), Flora E Vishanoff, 15 Feb

1971; citing U.S. Social Security Administration, Death Master File, database (Alexandria,
Virginia: National Technical Information Service, ongoing).
95 Demetrius Elias Vishanof, Find a Grave,

https://www.findagrave.com/memorial/109901442/demetrius-elias-vishanoff/flower . Last
accessed 3/102018.
96 Demetrius Elias Vishanof, Find a Grave,

https://www.findagrave.com/memorial/109901442/demetrius-elias-vishanoff/flower . Last
accessed 3/102018.
97 George Hristov, Mladiiat Petur Dunov, Burgas, 2012, Pg. 96.
98 Joyce Chapel M.E. Church, The Alexandria Times-Tribune (Alexandria, Indiana) 31 Oct 1931,

Sat Page 4
99 Lebanon Daily News (Lebanon, Pennsylvania) 08 Feb 1908, Sat Page 2
100 Sunday at St. Paul’s, Middletown Times-Press (Middletown, New York) 29 Feb 1892, Mon

Page 6
101 Hartford Courant (Hartford, Connecticut) 09 Aug 1894, Thu Page 8
102 Tyrone Daily Herald (Tyrone, Pennsylvania) 19 Sep 1899, Tue Page 4
103 Macedonian To Speak, Harrisburg Telegraph (Harrisburg, Pennsylvania) 13 Dec 1907, Fri

Page 3
104 The News (Newport, Pennsylvania) 28 Oct 1909, Thu Page 1

58
105 Altoona Tribune (Altoona, Pennsylvania) 01 Mar 1916, Wed Page 15
106 Sterling Standard (Sterling, Illinois) 17 Sep 1891, Thu Page 3
107 Sunday at St. Paul’s, Middletown Times-Press (Middletown, New York) 29 Feb 1892, Mon

Page 6
108 The Courier-News (Bridgewater, New Jersey) 14 Sep 1895, Sat Page 1
109 A Voice from the Far Off East, The Courier-News (Bridgewater, New Jersey) 16 Sep 1895,

Mon Page 1
110 Men’s Meeting, The Wilkes-Barre News (Wilkes-Barre, Pennsylvania)

22 Jul 1899, Sat Page 8

111 East Hampton, Hartford Courant (Hartford, Connecticut) 11 Dec 1902, Thu Page 12
112 Personalia, The Courier-News (Bridgewater, New Jersey) 23 Nov 1903, Mon Page 5
113 Mennonite Conference, The Allentown Leader (Allentown, Pennsylvania) 11 Oct 1906, Thu

Page 1
114 Strictly Personal, The Allentown Leader (Allentown, Pennsylvania) 24 Nov 1906, Sat Page 1
115 Methodist Episcopal Church, The West Schuylkill Press and Pine Grove Herald (Tremont,

Pennsylvania) 29 Feb 1908, Sat Page 1

116 The Scranton Republican (Scranton, Pennsylvania) 21 Nov 1908, Sat Page 11
117 Sunday at St. Paul’s, Middletown Times-Press (Middletown, New York) 29 Feb 1892, Mon

Page 6
118 The Carbon Advocate (Lehighton, Pennsylvania) 26 Aug 1893, Sat Page 1
119 Lecture by a Greek Nobleman, The Morning News (Wilmington, Delaware) 10 Jun 1895,

Mon Page 6
120 A Voice from the Far Off East, The Courier-News (Bridgewater, New Jersey) 16 Sep 1895,

Mon Page 1
121 The Scranton Republican (Scranton, Pennsylvania) 07 Aug 1899, Mon Page 3
122 Personalia, The Courier-News (Bridgewater, New Jersey) 23 Nov 1903, Mon Page 5
123 Macedonian To Speak, Carlisle Evening Herald (Carlisle, Pennsylvania) 16 Jan 1908, Thu

Page 4
124 Missionary Has Narrow Escape, Star-Gazette (Elmira, New York) 20 Feb 1919, Thu Page 13
125 Sterling Standard (Sterling, Illinois) 17 Sep 1891, Thu Page 3
126 Lecture By A Greek Nobleman, The Morning News (Wilmington, Delaware) 08 Jun 1895, Sat

Page 1
127 A Voice from the Far Off East, The Courier-News (Bridgewater, New Jersey) 16 Sep 1895,

Mon Page 1
128 Macedonian To Speak, The Kokomo Tribune (Kokomo, Indiana) 13 Mar 1931, Fri Page 6
129 The Scranton Republican (Scranton, Pennsylvania) 09 Sep 1893, Sat Page 4
130 Hartford Courant (Hartford, Connecticut) 09 Aug 1894, Thu Page 8
131 Millersburg, Lykens Register (Lykens, Pennsylvania) 06 Apr 1899, Thu Page 3
132 The Scranton Republican (Scranton, Pennsylvania) 07 Aug 1899, Mon Page 3
133 Tyrone Daily Herald (Tyrone, Pennsylvania) 19 Sep 1899, Tue Page 4
134 Star-Gazette (Elmira, New York) 09 Aug 1900, Thu Page 8
135 Hedding, Star-Gazette (Elmira, New York) 11 Aug 1900, Sat Page 8
136 The Allentown Leader (Allentown, Pennsylvania) 25 Oct 1906, Thu Page 1
137 In the Church To-morrow, The Allentown Leader (Allentown, Pennsylvania) 24 Nov 1906,

Sat Page 6
138 An Anniversary, Reading Times (Reading, Pennsylvania) 04 Feb 1907, Mon Page 5
139 The Daily News (Mount Carmel, Pennsylvania) 02 Mar 1907, Sat Page 1
140 Mt. Olivet Camp, Harrisburg Daily Independent (Harrisburg, Pennsylvania) 16 Aug 1907, Fri

Page 6
141 The Democratic Advocate (Westminster, Maryland) 15 Nov 1907, Fri Page 3

59
142 Shiremanstown, Harrisburg Daily Independent (Harrisburg, Pennsylvania) 11 Dec 1907,
Wed Page 3
143 Macedonian To Speak, Harrisburg Telegraph (Harrisburg, Pennsylvania) 13 Dec 1907, Fri

Page 3
144 A Great Meeting for Men, Harrisburg Daily Independent (Harrisburg, Pennsylvania) 14 Dec

1907, Sat Page 6

145 Meeting in First Presbyterian Church, Carlisle Evening Herald (Carlisle, Pennsylvania) 18

Jan 1908, Sat Page 1

146 Tripp Park Church, The Scranton Republican (Scranton, Pennsylvania) 11 Nov 1908, Wed

Page 10
147 The Scranton Republican (Scranton, Pennsylvania) 03 Dec 1908, Thu Page 11
148 The Wilkes-Barre Record (Wilkes-Barre, Pennsylvania) 15 Feb 1909, Mon Page 19
149 From Juniata, Altoona Tribune (Altoona, Pennsylvania) 23 Jul 1909, Fri Page 3
150 Altoona Tribune (Altoona, Pennsylvania) 28 Aug 1909, Sat Page 2
151 The News (Newport, Pennsylvania) 28 Oct 1909, Thu Page 1
152 43 Letters in His Name, The Baltimore Sun (Baltimore, Maryland) 04 Feb 1910, Fri Page 14
153 Macedonian at Wesley, The Baltimore Sun (Baltimore, Maryland) 02 Aug 1910, Tue Page 8
154 Rev. Demetrius Elias Constanstinstinzcias Vishanoff to Speak Sunday at M. E. Church, The
Tribune (Seymour, Indiana) 24 Jun 1926, Thu Page 1
155 Thracian Leader to Lecture Here, New Castle Herald (New Castle, Pennsylvania) 26 Aug

1915, Thu Page 5

156 To Make Address, New Castle Herald (New Castle, Pennsylvania) 22 Nov 1915, Mon Page 3
157 Macedonian Physician to Speak Here Sunday, Carlisle Evening Herald (Carlisle,

Pennsylvania) 25 May 1917, Fri Page 1

158 The Tribune (Seymour, Indiana) 26 Jun 1926, Sat Page 4

60