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The Seven Thunders
And The Gathering

Bernard Palfrey
 God made a covenant with the nation of Israel when He promised
blessings if they faithfully lived in harmony with the Ten Commandments,
but the result of disobedience would lead to a curse. The same rules apply
today in relation to spiritual Israel (Christians). Activated by His Spirit the
law of God forms a hedge of protection against evil that leads to
consequential blessings that are associated with living in harmony with the
law of the Decalogue.
The following chapters reveal the consequence of the curse that overtook
literal Israel. They also reveal the blessings of the gathering that await the
nation of spiritual Israel.
However, to partake of these blessings it is necessary to be aware that
the time of probation for the human race is rapidly drawing to its close, and
that God has a message for His people to prepare them for the final conflict
that it is to take place between Chris and Satan as revealed in the following
pages.
Being related to God’s plan of salvation makes every message in the
Bible important. As the time of probation is drawing rapidly to its close,
God’s great plan is reaching fulfilment. This makes the truth that is relevant
to this time of particular significance.
The message of this book as revealed in the word of God indicates that
the return of Jesus is very close. Now is the time of decision. Tomorrow
could be too late.
Contents
Prophecy 2
Chapter 1 Prophetic time scale 4
Chapter 2 Cleansing of the Sanctuary 12
Chapter 3 Saints Judged after 2,300 days 19
Chapter 4 The 2,520 Curse 23
Chapter 5 The Two Witnesses 35
Chapter 6 Sunday Law 42
Chapter 7 The Seven Thunders 61
Chapter 8 The Fig Tree 68
Chapter 9 The Glorious Land 72
Chapter 10 Final Proclamation 78
Chapter 11 Belief and Faith 82
Chapter 12 This Generation 89
Chapter 13 The True Sabbath 94
Chapter 14 The Second Covenant 106
Chapter 15 End Time Apostasy 116
Chapter 16 Jesus Says 120
Chapter 17 Law 124
Chapter 18 Perfection 127
Chapter 19 144,000 The True Remnant 137
Chapter 20 The 12 loaves of shewbread 148
Burdened by sin 154
 Chapter 1 Prophetic time scale

As an indication of its importance, within scripture there is a period or

length of time that is referred to seven times. Because this period of time is
not always described the same way it is necessary to understand how the
different descriptions have the same meaning.
In Daniel 7:25 the period of time is counted as "a time and times and the
dividing of time." In Daniel 12:7 it is said to be "a time, times, and an
half."
In Revelation 11:2 it is described as "forty and two months."
Revelation 11:3 describes the same length of time as "a thousand two
hundred and threescore days." Revelation 12:6 also records this time as a
thousand two hundred and threescore days."
In Revelation 12:14 it is called "a time, and times, and half a time."
The final record from Revelation 13:5 describes this length of time as
"forty and two months."
In order to understand what the terminology "time" means it is necessary
to find the answer in scripture.
From Daniel 4:23 we learn that the king dwelt with the beasts of the field
till seven times or seven years passed over him. Thus a time is equal to one
year.
When all the references in connection with this length of time are studied
in their proper context it becomes obvious that the terminology, "times"
means two years.
This makes a time, and times, and half a time of Revelation 12:14 a total
of three and half years. This would also apply to Daniel 12:7. In Daniel
7:25 the half time is described as a dividing of time.
Because the time referred to is meant to be prophetic time it is necessary
to apply the Bible rule of counting each day for a year. The following
scripture references of Numbers 14:34 and Ezekiel l4:6 give evidence in
support of this fact:
"After the number of the days in which ye searched the land, [even]
forty days, each day for a year, shall ye bear your iniquities, [even] forty
years, and ye shall know my breach of promise."
And when thou hast accomplished them, lie again on thy right side, and
thou shalt bear the iniquity of the house of Judah forty days: I have
appointed thee each day for a year."
Although described in different ways when added up all seven
references to this period of time comes to a total of three and half years.
A Bible year is reckoned as 360 days. This means that the 1,260 days
(years) above consist of 1,260 days of 360 days each year, which in
prophetic time is 1,260 years.
In the seven references above, scripture describes the 1,260 years as the
length of time that God's saints would suffer persecution at the hand of the
beast power dressed in its garb of Christianity.
Throughout the history of God's true church there has always been the
opposition of Satan and the fallen angels to contend with. This opposition
has taken many forms as the enemy strives in different ways to achieve the
one goal of defeating the people of God as they seek to live in harmony with
the decree proclaimed from Mount Sinai by their Creator.
In Daniel chapter 7 is the record of a vision that came to Daniel during
the first year of Belshazzer's reign (553 B.C.). In this dream Daniel was
shown the history of nations as applied mainly to the Western Hemisphere
and similar to Nebuchadnezzar's dream of the "great image" that is
recorded in Daniel chapter 2. The difference between the two dreams was
in the way the nations were described.
To Daniel the emerging nations were described as a lion depicting the
golden Babylonian Empire of Nebuchadnezzar. Then followed the bear
denoting the kingdom of Medo-Persia. A leopard beast representing the
kingdom of Grecia (Greece) followed this.
The fourth beast is portrayed differently to the preceding three beasts.
The iron like nature of the Pagan Roman Empire is described thus in verse 7
of chapter 7:
"After this I saw in the night visions, and behold a fourth beast,
dreadful and terrible, and strong exceedingly; and it had great iron teeth:
it devoured and brake in pieces, and stamped the residue with the feet of
it: and it [was] diverse from all the beasts that [were] before it; and it
had ten horns."
Study on this subject will show that the fourth beast of the above verse is
a reference to Pagan Rome. The ten horns mentioned above are the ten
kingdoms that replaced the broken Roman Empire.
History relates the startling account of the nations that fulfil exactly the
predictions given by scripture. We have today the kingdoms of mainly
Western Europe, but also relate to North Africa and the Middle East that
replaced the Pagan Roman Empire.
 A composition of the four same beasts referred to above is described in
Revelation chapter 13:1, 2.
This composition of all four beasts makes up the fifth beast or kingdom
that is representative of the apostate Babylonian Church of Papal Rome.
Speaking of this composition, it is said that at the fall of the first four
kingdoms mentioned above there was to emerge ten kingdoms and the fifth
kingdom of Papal Rome.
This fifth kingdom in the form of Papal Rome emerged to replace Pagan
Rome dressed in the garb of Christianity. The ten kingdoms, above of
mainly Western Europe, also followed the fall of Pagan Rome.
In Daniel 7:8 is an account of the emergence of the Roman Catholic
Church under the description of "the little horn" described as with eyes
"like the eyes of a man." The Roman Catholic Church has at its head the
figure of a man viewed with veneration.
We know that it is an anti-Christ power because of the record in Daniel
7:11. In verse 10 we are carried forward to the judgement. Then in verse
11 it further says of Papal Rome:
"I beheld then because of the voice of the great words which the horn
spake: I beheld [even] till the beast was slain, and his body destroyed,
and given to the burning flame."
In verse 8, as follows, there is the account of four nations being
described as four horns. This verse also speaks of the Roman Church under
the title of "little horn" defeating the other three horns or nations as they are
"plucked up by the roots" making it possible for the Roman Church to
become a dominant power among the nations as it replaced Pagan Rome.
7:8 "I considered the horns, and, behold, there came up among them
another little horn, before whom there were three of the first horns
plucked up by the roots: and, behold, in this horn [were] eyes like the
eyes of man, and a mouth speaking great things."
Evidence from truly Protestant thinkers express no doubts regarding the
identity of the power described in verse 8 as the "little horn" as it emerges
among the other horns. This horn is said to be different from the others.
Through the eyes of inspiration, in verse 20 it was seen with a "look
more stout" or more masterful than his fellows.
In support for the accuracy of the prophecy regarding the little horn, the
Catholic Emperor Zeno (474-491 A.D.) arranged a treaty with the
Ostrogoths in 487 resulting in the eradication of the Heruli five years later
in 493 A.D.
 From among the three horns mentioned in verse 8, the first horn was thus
plucked up by the roots.
The Catholic Emperor Justinian (527-565 A.D.) ruled three kinds of
Christians. They were Arians, who believed that Jesus was basically
human, Monophysites who believed Jesus to be divine and Catholics, who
firmly believed Jesus to be both human and divine. In 533 A.D. Justinian
officially declared that the Pope of Rome was the "head of all holy
churches."
Emperor Justinian (527-565) through his general Belisarius,
exterminated the Arian Vandals in 534 A.D. Belisarius then returned to Italy
to eventually defeat the Ostrogoths in March 538 A.D. There followed
some skirmishes for a number of years, but the prophecy of Daniel 7:8 was
fulfilled.
In this way were the Heruli, the Vandals and the Ostrogoths "plucked up
by the roots," as recorded in verse 8 above.
The reason that the three horns were plucked by their roots was because
of opposition to Papal dominance.
The emperor Justinian decreed the bishop of Rome to be head of all
churches in A.D. 533. However, this edict could not go into effect before
the defeat of Ostrogoths in A.D. 538.
Thus it was that the little horn emerged in 538 A.D. to replace Pagan
Rome with Papal Rome or the Roman Catholic Church.
This church reigned supreme for 1,260 years from 538 A.D. to 1798
A.D. when the French General Berthier took the Pope prisoner, stripping
him of civil and ecclesiastical power, and for a time abolished the Papal
Government. Thus is fulfilled the 1,260 years prophecy that is mentioned in
scripture seven times.
Pope Pius V1 died in exile in Valence, France on August 29, 1799.
During this period of 1,260 years from 538 A.D. till 1798 A.D. this
religious power was in apostasy against God, and Daniel 7:25 declares that
during this time it did "wear out the saints of the most High."
From Revelation 13:3 we learn that this beast is described as a power
which became "wounded unto death." This is a reference to the Pope being
imprisoned in the year 1798 A.D.
It goes on to say that this power would recover as "his deadly wound is
healed: and that all the world wondered after the beast."
Although with less power, the deadly wound began to heal with the re-
establishment of the new Pope in March 14, 1800 A.D.
Complete healing cannot take place until the church in apostasy again
receives the support of the state.
As the power was removed from the fifth kingdom of the Roman Catholic
Church in 1798, scripture gives evidence of another significant power
emerging. In Revelation 13:11 this new emerging power is thus described:
13:11 "And I beheld another beast coming up out of the earth; and he
had two horns like a lamb, and he spake as a dragon." (U.S.A.).
This is a cryptic account giving the history of the United States of
America as it emerges as the sixth king of Revelation. 17:10. At the time
located by John it is identified as the one that "is."
Every nation in history connected in any way with God's people is
mentioned in Bible prophecy. In this connection it is noted that in scripture,
Babylon and Medo-Persia incorporates the civilised part of Asia. Greece
covered Eastern Europe. Pagan Rome and the ten kingdoms that followed it
are related in Daniel 7 and cover mainly Western Europe.
The dragon of Revelation 12, together with the ten horns, also covers
Western Europe. So do the leopard beast and ten horns recorded in
Revelation 13. In this respect, it makes perfect sense that such an important
power as the U.S.A. with its Protestant pedigree would occupy a place in
Bible prophecy representing the New World.
In specifying the lamb like character of a beast in verse 11, John was
denoting the emerging power of the U.S.A. as being innocent and youthful.
There is no record of a young nation arriving on the world scene at the
time of the fall of Papal Rome, as indicated by John, other than the U.S.A.
This is the nation that began quietly ("like a lamb") then became a power of
world prominence. It then matured to become the beast that is to perform
"great wonders." (Rev. 13:13).
The two horned beast (U.S.A.) recorded by John cannot be a reference to
a new symbol of any existing or previously mentioned power because it is
described as "another beast."
Further evidence proving the identity of the two-horned beast is the
manner of its emergence. New nations are generally formed when replacing
other nations that have been overthrown. In this way a nation is said to
arise out of the sea, meaning among nations and peoples.
Regarding the United States, it is said to have emerged by "coming out
of the earth." (Rev. 13:11).
This is a description of a new nation emerging in a different manner than
is normal, which is from among people.
It would be unreasonable to suppose that the United States would not be
mentioned in Bible prophecy. Any nation that holds a prominent position in
world history and is connected with the people of God cannot fail to be
mentioned in prophecy.
Any reasonable check will reveal that the only young nation that came
into existence as the Papal dominion declined is the U.S.A.
Revelation 17: 10 says "there are seven kings: five are fallen, and one
is, and the other is not yet come; and when he cometh, he must continueth
a short space."
In vision John of the Revelation speaks of a time when five kings are
fallen. (These are Babylon, Media-Persia, Greece, Pagan Rome, and Papal
Rome).
This indicates a time when all five kingdoms have lost their power. This
point in time is focussed on the year 1798 at the fall of the Babylonian fifth
kingdom of apostasy in the form of Papal Rome.
As previously noted, the fall is signified by the "deadly wound" suffered
at the removal of state power from the apostate church. See Revelation
13:3.
Following the fall of the previous four kingdoms of Babylon, Media-
Persia, Greece and Pagan Rome, the Papal Roman Church reigned supreme
as previously observed from 538 A.D. to 1798 A.D.
It was at the fall of this fifth kingdom of apostasy that the United States of
America came to ascendancy, to become the sixth king and became the one
that "is" of Revelation 17, verse 10.
Verse 10 also speaks of another kingdom that "is not yet come." This
kingdom that also involves the U.S.A. will come into being when it joins
with the apostate church in order to enforce the mark of the beast. This will
be the seventh king of verse 10. "He must continue a short space."
The original fifth beast of apostasy is the beast that "was" before 1798.
(Verse 8, when the Pope was imprisoned). He then becomes the beast that
"is not" after 1798. After its restoration to power yet to be revealed, this
beast is then to link with the U.S.A. (The sixth king) thus making the seventh
king.
With its power of enforcement this king involving the entire world
becomes the eighth king of worldly power, and is of the seventh. (Verse 11).
Revelation 17:12 reveals that this power of the eighth king has "received
no kingdom as yet; but receive power as kings one hour (fifteen days) with
the beast."
This eighth kingdom that can be said to have derived from the seven or is
of the seventh, involves the whole world. When motivated by the beast
power, the U.S.A. leads the world to bestow honour on a church in apostasy.
Related in a different way, the new world-order, which is close at hand,
has not yet been fully established. When it does inherit this all-embracing
power, persecution of God's elect will begin in earnest.
In the light of circumstances now prevailing in the world it is not so
strange to visualise the truth made so obvious in scripture and in political
dialogue. Talk of a new world-order has been in existence for a number of
years.
Of the little horn power, it says in Daniel 7:21, 25:
"I beheld, and the same horn made war with the saints, and prevailed
against them; And he shall speak [great] words against the most High,
and shall wear out the saints of the most High, and think to change times
and laws: and they shall be given into his hand until a time and times and
the dividing of time."
During this time of persecution the Lord protected His church as
recorded thus in Revelation 12:14:
"And to the woman were given two wings of a great eagle, that she
might fly into the wilderness, into her place, where she is nourished for a
time, and times, and half a time, (1,260 years) from the face of the
serpent."
In Daniel 7:25 as recorded above another dimension is brought to view
regarding the little horn beast wearing out the saints, and seeking to change
times and laws. It also makes mention of the length of time allotted to the
beast power.
It denotes time, times and dividing of time. In this way the above text is
referring to the 1,260 years that it was to persecute the saints previously
referred to.
We have read from verse 25 that the power of the little horn would
"think to change times and laws."
Reading that the little horn power can only "think to change times and
laws" the reference to law in verse 25 must be a reference to divine law.
It would be no great achievement to change a man made law. The only
ones guilty of attempting to change the law of God are among those who
falsely claim to be followers of the way led by Jesus Christ.
We can learn from scripture and history that the leading power seeking to
change God's times and laws is the Roman Catholic Church. There is no
secret attached to this claim as proved by the statements of admission
regarding Sunday worship by this apostate church.
 In this deliberate act of arrogance, described as the little horn, the
Catholic Church has made changes eliminating the second commandment
forbidding the worship of graven images in order to justify the use of
religious relics.
To retain the number of commandments to ten the last commandment has
become two. The fourth commandment has become the third and changed
from the seventh day of the week to the first.
These attempted changes is the reason that Christendom as a whole
bestows honour on the first day of the week, and names it the Christian
Sabbath in opposition to the day instigated by God.
 Chapter 2 Cleansing of the Sanctuary

There is a prophecy that is recorded in Daniel 8:14 relating to something

called the cleansing of the sanctuary thus:
"And he said unto me, Unto two thousand and three hundred days; then
shall the sanctuary be cleansed." (Consult previous chapter where is
explained the principle of how one day in prophetic time is equal to one
year in normal time).
To understand what this cleansing referred to above means it is necessary
to appreciate the significance of the earthly sanctuary in relation to the
sanctuary in heaven. Reading from Exodus 25:8, 9 it says:
"And let them make me a sanctuary; that I may dwell among them.
According to all that I show thee, [after] the pattern of the tabernacle,
and the pattern of all the instruments thereof, even so shall ye make [it]."
On a daily basis throughout the year the nation of Israel sacrificed a lamb
without blemish that symbolised the Lamb of God, Jesus Christ. Then once
a year on the seventh day of the tenth month, named the Day of Atonement, it
became imperative for the nation to take part in the ritual of cleansing the
sanctuary.
This Day of Atonement was a type of judgement for the whole nation.
Upon this day all of the sins that had been confessed throughout the year
were figuratively removed in a cleansing of the sanctuary.
As with many ceremonies performed by the nation of Israel they were a
type of what is real. The type of service that took place in the earthly
sanctuary as a means of removing the sins of Israel has its anti-type in
heaven where Jesus Christ, the anti-typical High Priest, is now pleading His
blood on behalf of sinners before the presence of God.
In the message concerning the cleansing of the sanctuary, Daniel is being
informed of a specific time when the judgement would begin in heaven.
Leviticus 16:1-24 gives an account of the earthly type of service that
typified the judgement that was to take place in heaven. There was a great
significance attached to the whole sacrificial system used by the nation of
Israel. It was important to learn daily that it was only through the shedding
of blood that they could be purged of sin.
However, on the Day of Atonement there was an even more solemn
atmosphere permeating the camp as preparation was made for this annual
ceremony.
 Before beginning the main service on the Day of Atonement, the high
priest made an offering of a bullock for himself and his household.
This most important Day of Atonement was an occasion of great
solemnity when the high priest entered the holy of holies alone, indicated as
follows:
"But into the second [went] the high priest alone once every year, not
without blood, which he offered for himself, and [for] the errors of the
people." (Hebrews 9:7).
Upon the breastplate of the high priest were inscribed the names of the
twelve tribes of Israel. This typified the anti-typical High Priest, Jesus, as
the names of His people are presented before God the Father.
Any Israelite, who failed to honour the Day of Atonement, as he should,
resulted in his sins being unconfessed over the scapegoat. He would then be
cast out from among the people.
It truly was a day of judgement. In like manner, the names of all who
make a profession of following Jesus Christ will have the record of their
lives opened to scrutiny in the investigative judgement now taking place in
heaven.
This means that there are consequences of an eternal dimension at stake
in understanding the meaning of the investigative judgement.
The important purpose of this solemn Day of Atonement was the
selecting and offering of two goats, which were brought to the door of the
sanctuary. Lots were cast for the goats.
One goat would be named Azazel, and in type represent Satan. The other
goat was named the Lord's goat symbolising Jesus Christ.
The high priest slew the Lord's goat and took the blood into the most holy
place within the second veil.
Carrying a golden censer filled with coals of fire from the altar, the
priest placed incense upon the burning coals of fire creating a cloud of
fragrant incense making a covering as the high priest came before the
presence of God.
Blood was sprinkled upon the mercy seat of the ark that housed the
broken law of God.
Upon leaving, passing through the first apartment, the high priest touched
the horns of the golden altar, and sprinkled "blood upon it with his finger
seven times," and cleansed it.
In type, the priest had now confessed all of the people's sins and
transferred them into the sanctuary.
In this way the priest made reconciliation between God and the people.
Figuratively speaking, he then took the sins of the whole nation, and laying
his hands upon the head of the scapegoat confessed them upon the head of
the scapegoat. The goat was then taken into the wilderness. See verse 22 of
Leviticus chapter 16.
Jesus Christ is the true sacrifice and Saviour of the world. He is also
our High Priest. Regarding the judgement and reconciliation, the typical
Day of Atonement was an enactment of that which was prophesied would
take place in heaven.
The Lord's goat typified the death of Jesus. The scapegoat typified
Satan, who is the one ultimately responsible for sin and therefore will be the
one taking the ultimate blame for sin.
There are misguided people of some Christian denominations who
cannot see the truth of the above-recorded service on the Day of Atonement.
They believe that confessing sins over the head of the scapegoat is giving
credit of salvation to Satan.
That the sins are being confessed in this manner cannot be denied.
However, this is not implying credit to Satan, but simply stating that he is
the one that is guilty and takes responsibility for all sin.
With their final banishment, all the sins will be properly placed upon the
head of Satan where they truly belong.
From his experience of the annual Day of Atonement, Daniel understood
this important aspect of the cleansing work of the earthly sanctuary. He also
understood the message of the angel Gabriel as far as it dealt with the
kingdoms of Media-Persia and Greece, and the little horn (Pagan and Papal
Rome).
However, he did not understand this vision referring to the cleansing of
the heavenly sanctuary, which extended beyond the time allotted to the
nation of Israel in prophecy as it related to spiritual Israel and the Christian
era.
It was while he was praying and confessing the sins of his people that
Daniel was given a more comprehensive understanding of the vision
concerning the 2,300 days, or prophetic years, of Daniel 8:13, 14.
In chapter 9, verses 21-27 is the following record of the angel Gabriel
giving Daniel understanding of the vision that had previously eluded him.
" And whiles I [was] speaking, and praying, and confessing my sin and
the sin of my people Israel, and presenting my supplication before the
LORD my God for the holy mountain of my God; Yea, whiles I [was]
speaking in prayer, even the man Gabriel, whom I had seen in the vision
at the beginning, being caused to fly swiftly, touched me about the time of
the evening oblation. And he informed [me], and talked with me, and said,
O Daniel, I am now come forth to give thee skill and understanding. At
the beginning of thy supplications the commandment came forth, and I am
come to show [thee]; for thou [art] greatly beloved: therefore understand
the matter, and consider the vision. Seventy weeks are determined upon
thy people and upon thy holy city, to finish the transgression, and to make
an end of sins, and to make reconciliation for iniquity, and to bring in
everlasting righteousness, and to seal up the vision and prophecy, and to
anoint the most Holy. Know therefore and understand, [that] from the
going forth of the commandment to restore and to build Jerusalem unto
the Messiah the Prince [shall be] seven weeks, and threescore and two
weeks: the street shall be built again, and the wall, even in troublous
times. And after threescore and two weeks shall Messiah be cut off, but
not for himself: and the people of the prince that shall come shall destroy
the city and the sanctuary; and the end thereof [shall be] with a flood,
and unto the end of the war desolations are determined. And he shall
confirm the covenant with many for one week: and in the midst of the
week he shall cause the sacrifice and the oblation to cease, and for the
overspreading of abominations he shall make [it] desolate, even until the
consummation, and that determined shall be poured upon the desolate."
Continuing our study of the 2,300 days prophecy, let us remember that
there is a need to apply the principle that in prophetic time one day equals
one year.
By way of an explanation to the part of the vision which troubled Daniel,
we read of how Gabriel explained in chapter 9 verse 24, that: "Seventy
weeks (490 years) are determined" or allotted to the nation of Israel to
bring an end to their rebellion against Jehovah.
With an understanding that in prophecy one day represents one year, it
means that, translated into plain English, the angel is informing Daniel that
the nation of Israel was being allowed a further 490 years to test their
determination to engage in the honoured commission of propagating the
gospel through accepting the principles of salvation.
Verse 24 gives the length of time as 490 years that was allotted to the
nation of Israel, but it is verse 25 that gives a starting point to the prophecy.
We can understand from reading verse 25 that the starting point for the
490 years would be the same as applied to the baptism of Jesus as the
Messiah.
Concerning the Messiah, it says in verse 25 "that from the going forth of
the commandment to restore and to build Jerusalem unto Messiah the
Prince (Jesus' baptism) shall be seven weeks, and threescore and two
weeks." (69 weeks or 483 years).
This means that the starting point of the 490 years allotted to the Jews
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Title: Our Little Hungarian Cousin

Author: Mary F. Nixon-Roulet

Illustrator: John Goss

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Language: English

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*** START OF THE PROJECT GUTENBERG EBOOK OUR LITTLE

HUNGARIAN COUSIN ***
Our Little Hungarian Cousin

THE
Little Cousin Series
(TRADE MARK)

Each volume illustrated with six or more full-page

plates in
tint. Cloth, 12mo, with decorative cover,
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LIST OF TITLES

By Mary Hazelton Wade

(unless otherwise indicated)

Our Little African Cousin

Our Little Alaskan Cousin
By Mary F. Nixon-Roulet
Our Little Arabian Cousin
By Blanche McManus
Our Little Armenian Cousin
By Constance F. Curlewis
Our Little Australian Cousin
Our Little Brazilian Cousin
By Mary F. Nixon-Roulet
Our Little Brown Cousin
Our Little Canadian Cousin
By Elizabeth R. MacDonald
Our Little Chinese Cousin
By Isaac Taylor Headland
Our Little Cuban Cousin
Our Little Dutch Cousin
By Blanche McManus
Our Little Egyptian Cousin
By Blanche McManus
Our Little English Cousin
By Blanche McManus
Our Little Eskimo Cousin
Our Little French Cousin
By Blanche McManus
Our Little German Cousin
Our Little Greek Cousin
By Mary F. Nixon-Roulet
Our Little Hawaiian Cousin
Our Little Hindu Cousin
By Blanche McManus
Our Little Indian Cousin
Our Little Irish Cousin
Our Little Italian Cousin
Our Little Japanese Cousin
Our Little Jewish Cousin
Our Little Korean Cousin
By H. Lee M. Pike
Our Little Mexican Cousin
By Edward C. Butler
Our Little Norwegian Cousin
 Our Little Panama Cousin
By H. Lee M. Pike
Our Little Philippine Cousin
Our Little Porto Rican Cousin
Our Little Russian Cousin
Our Little Scotch Cousin
By Blanche McManus
Our Little Siamese Cousin
Our Little Spanish Cousin
By Mary F. Nixon-Roulet
Our Little Swedish Cousin
By Claire M. Coburn
Our Little Swiss Cousin
Our Little Turkish Cousin

L. C. PAGE & COMPANY

New England Building, Boston, Mass.
"HE . . . QUICKLY BEGAN A LITTLE TUNE."

(See page 66.)

Our Little Hungarian
Cousin
By
Mary F. Nixon-Roulet
Author of "Our Little Spanish Cousin," "Our Little Alaskan
Cousin," "Our Little Grecian Cousin," "Our Little
Australian Cousin," "With a Pessimist
in Spain," "God, the King, My
Brother," etc., etc.

Illustrated by
John Goss

Boston
L. C. Page & Company
MDCCCCIX

Copyright, 1909
By L. C. Page & Company
(INCORPORATED)

Entered at Stationers' Hall, London

All rights reserved
First Impression, October, 1909
The Plimpton Press Norwood Mass. U. S. A.

To
Philip Henry de Roulet
 Preface
A part of the great Austrian Empire, Hungary, is a kingdom in
itself, with its own laws and its own government. Through this land
runs the "beautiful blue Danube," with castles and towns upon its
wooded banks; on one side the mountains, on the other the Great
Plains.
Here dwell many races with quaint customs and quainter
costumes, and it is of these people that you will read in Our Little
Hungarian Cousin.
 Contents
CHAPTER PAGE
I.With the Tziganes 1
II. Along the Gypsy Trail 11
III.At the Gulyas' Hut 27
IV. Deserted! 39
V. The Fair of Harom-Szölöhoz 55
VI. Village Life 71
VII. The Unexpected 83
VIII. Marushka Makes a Journey 106
IX. "Oh, the Eyes of My Mother!" 123
 List of Illustrations
PAGE
"He . . . quickly began a little tune" (See page 66) Frontispiece
"Searched through Banda Bela with a keen glance" 7
Washing in the River 59
"'Who is this child?' demanded the Baroness" 82
"First came Marushka" 92
"'Across the river you see Buda,' said the Baroness" 115
Our Little Hungarian
Cousin
 CHAPTER I
WITH THE TZIGANES

Banda Bela, the little Gypsy boy, had tramped all day through the
hills, until, footsore, weary, and discouraged, he was ready to throw
himself down to sleep. He was very hungry, too.
"I shall go to the next hilltop and perhaps there is a road, and
some passerby will throw me a crust. If not, I can feed upon my
music and sleep," he thought to himself, as he clambered through
the bushes to the top of the hill. There he stood, his old violin held
tight in his scrawny hand, his ragged little figure silhouetted against
the sky.
Through the central part of Hungary flows in rippling beauty the
great river of the Danube. Near to Kecskés the river makes a sudden
bend, the hills grow sharper in outline, while to the south and west
sweep the great grass plains.
Before Banda Bela, like a soft green sea, the Magyar plain
stretched away until it joined the horizon in a dim line. Its green
seas of grain were cut only by the tall poplar trees which stood like
sentinels against the sky. Beside these was pitched a Gypsy camp,
its few tents and huts huddled together, looking dreary and forlorn in
the dim twilight. The little hovels were built of bricks and stones and
a bit of thatch, carelessly built to remain only until the wander spirit
rose again in their breasts and the Gypsies went forth to roam the
green velvet plain, or float down the Danube in their battered old
boats, lazily happy in the sun.
In front of the largest hut was the fire-pot, slung from a pole over
a fire of sticks burning brightly. The Gypsies were gathered about
the fire for their evening meal, and the scent of goulash came from
the kettle. Banda Bela could hardly stand from faintness, but he
raised his violin to his wizened chin and struck a long chord. As the
fine tone of the old violin smote the night air, the Gypsies ceased
talking and looked up. Unconscious of their scrutiny, the boy played
a czardas, weird and strange. At first there was a cool, sad strain like
the night song of some bird, full of the gentle sadness of those
without a home, without friends, yet not without kindness; then the
time changed, grew quicker and quicker until it seemed as if the old
violin danced itself, so full of wild Gypsy melody were its strains.
Fuller and fuller they rose; the bow in the boy's fingers seeming to
skim like a bird over the strings. The music, full of wild longing,
swelled until its voice rose like the wild scream of some forest
creature, then crashed to a full stop. The violin dropped to the boy's
side, his eyes closed, and he fell heavily to the ground.
When Banda Bela opened his eyes he found himself lying upon
the ground beside the Gypsy fire, his head upon a bundle of rags.
The first thing his eyes fell upon was a little girl about six years old,
who was trying to put into his mouth a bit of bread soaked in gravy.
The child was dressed only in a calico frock, her head was
uncovered, her hair, not straight and black like that of the other
children who swarmed about, but light as corn silk, hung loosely
about her face. Her skin was as dark as sun and wind make the
Tziganes, but the eyes which looked into his with a gentle pity were
large and deep and blue.
"Who are you?" he asked, half conscious.
"Marushka," she answered simply. "What is your name?"
"Banda Bela," he said faintly.
"Why do you play like the summer rain on the tent?" she
demanded.
"Because the rain is from heaven on all the Tziganes, and it is
good, whether one lies snug within the tent or lifts the face to the
drops upon the heath."
"I like you, Banda Bela," said little Marushka. "Stay with us!"
"That is as your mother wills," said Banda Bela, sitting up.
"I have no mother, though her picture I wear always upon my
breast," she said. "But I will ask old Jarnik, for all he says the others
do," and she sped away to an old Gypsy, whose gray hair hung in
matted locks upon his shoulders. In a moment she was back again,
skimming like a bird across the grass.
"Jarnik says you are to eat, for hunger tells no true tale," she
said.
"I am glad to eat, but I speak truth," said Banda Bela calmly.
He ate from the fire-pot hungrily, dipping the crust she gave him
into the stew and scooping up bits of meat and beans.
"I am filled," he said at length. "I will speak with Jarnik."
Marushka danced across the grass in front of him like a little will-
o'-the-wisp, her fair locks floating in the breeze, in the half light her
eyes shining like the stars which already twinkled in the Hungarian
sky.
The Gypsy dogs bayed at the moon, hanging like a crescent over
the crest of the hill and silvering all with its calm radiance. Millions of
fireflies flitted over the plain, and the scent of the ripened grain was
fresh upon the wind.
Banda Bela sniffed the rich, earthy smell, the kiss of the wind was
kind upon his brow; he was fed and warm.
"Life is sweet," he murmured. "In the Gypsy camp is brother
kindness. If they will have me, I will stay."
Old Jarnik had eyes like needles. They searched through Banda
Bela with a keen glance and seemed to pierce his heart.
 "The Gypsy
camp has welcome
for the stranger," he
said at length. "Will
you stay?"
"You ask me
nothing," said
Banda Bela, half
surprised, half
fearing, yet raising
brave eyes to the
stern old face.
"I have nothing
to ask," said old
Jarnik. "All I wish to
know you have told
me."
"But I have said
nothing," said
Banda Bela.
"Your face to me
lies open as the
summer sky. Its
lines I scan. They
"SEARCHED THROUGH BANDA BELA WITH A
tell me of hunger,
KEEN GLANCE."
of weariness and
loneliness, things of
the wild. Nothing is there of the city's evil. You may stay with us and
know hunger no longer. This one has asked for you," and the old
man laid his hand tenderly upon little Marushka's head. "You are
hers, your only care to see that no harm comes to these lint locks.
The child is dear to me. Will you stay?"
 "I will stay," said Banda Bela, "and I will care for the child as for
my sister. But first I will speak, since I have nothing to keep locked."
"Speak, then," said the old man. Though his face was stern,
almost fierce, there was a gentle dignity about him and the boy's
heart warmed to him.
"Of myself I will tell you all I know," he said. "I am Banda Bela,
son of Šafařik, dead with my mother. When the camp fell with the
great red sickness[1] I alone escaped. Then was I ten years old. Now
I am fourteen. Since then I have wandered, playing for a crust,
eating seldom, sleeping beneath the stars, my clothes the gift of
passing kindness. Only my violin I kept safe, for my father had said
it held always life within its strings. 'Not only food, boy,' he said, 'but
joy and comfort and thoughts of things which count for more than
bread.' So I lived with it, my only friend. Now I have two more, you
—" he flashed a swift glance at the old man, "and this little one. I
will serve you well."
"You are welcome," said old Jarnik, simply. "Now, go to sleep."
Little Marushka, who had been listening to all that had been said,
slipped her hand in his and led him away to the boys' tent. She did
not walk, but holding one foot in her hand, she hopped along like a
gay little bird, chattering merrily.
"I like you, Banda Bela, you shall stay."

FOOTNOTE:
[1] Smallpox.
 CHAPTER II
ALONG THE GYPSY TRAIL

Banda Bela found life in the Gypsy camp quiet, but not unpleasant.
He had a place to sleep and food to eat. Jarnik was good to him and
Marushka his devoted friend. Rosa, a young and very pretty Gypsy
girl, was kind to the waif, and the rest of the tribe paid no attention
to him. What was one ragged boy, more or less, to them? The camp
fairly swarmed with them.
Since the Tziganes had crossed the mountains from India many
hundred years ago, they had wandered about Hungary, and the
Gypsies to whom Banda Bela had come were of the Gletecore, or
wandering Gypsies, a better race than the Kortoran who dwell in
mud huts or caves near the villages.
The Gletecore are never still. They wander from one end of
Hungary to the other, playing their music, begging, stealing,
sometimes carving little utensils out of wood, or tinkering for the
living which seems to come to them easily, perhaps because they
want but little.
There was little that Banda Bela could do, but he waited upon old
Jarnik, ran errands, watched Marushka, and caught many a fine fish
from the river for the fire-pot. The Danube was full of fish, delicious
in flavour.
Always the little boy could make music, and his violin charmed
many an hour for him, while Marushka, ever following at his heels
like a little dog, learned to love his music scarcely less than he did.
One morning Marushka wakened Banda Bela by calling loudly:
 "Banda Bela! Come! The sun is up. Stepan has come back, and
they move the camp to-day!"
Banda Bela sprang to his feet and hurried out of the tent. Already
there were signs of stir in the camp. Stepan, a young Gypsy chief,
was standing beside the cart which was being loaded with camp
utensils. Banda Bela had not seen him before, for the chief had been
away from the band ever since the boy came.
Stepan was six feet tall; part of his coal-black hair was braided
into a tight knob over his forehead, the rest hung down in matted,
oily locks upon his shoulders. In his mouth was a long Weixel-wood
pipe, and he wore a loose, white, cotton shirt gathered around the
neck, and baggy white trousers. He was very handsome and his
copper-coloured skin shone as if it was polished. All about him
swarmed children and dogs, while the older Gypsies were packing up
the camp effects and loading them into the two or three carts, which
patient horses stood ready to draw.
"Eat quickly," cried Marushka. "There is but a crust left, I saved it
for you. We go on the road to-day, and hunger will gnaw your
stomach before we camp again." Banda Bela took the food, ate it
hurriedly, and ran up to Stepan.
"Let me help," he said briefly.
"Who are you and what can you do?" the young chief looked him
over keenly.
"I am Banda Bela. I can make music with my violin, swing an
adze, cut bowls from wood, drive a horse, row a boat, catch fish, do
as I am bid, and keep my tongue silent," he said.
"If you can do the last two things you have already learned
much," said Stepan. "Go and help Jarnik load, for he is old and feels
himself young."
Banda Bela nodded and went over to where the old man was
loading one of the carts. He helped as best he could and soon the
wagons were loaded and the camp deserted. The Gypsies had taken
the road. It was a beautiful day. The wind blew cool and free from
the river, which swept along at the foot of wooded heights, gleaming
like glass in the morning sun. Ducks splashed in the water, and now
and then Banda Bela saw the waters boil and bubble. Something
black would flash above the surface, there would be a splash and a
swirl of waters, and the radiating ripples reached the shore as a
great fish would spring into the air, flash in the sunlight, and sink
into the waters again.
Steamers passed down the stream on their way to Buda-Pest, or
towing huge barges filled with the peasants' teams and wagons,
loaded with grain to be ground at the quaint water mills, built on
piles out in the stream where the current was so strong as to turn
the huge wheels quickly and grind the grain, raised on the great
plains of the south. To the north the mountains rose blue and
beautiful. The boy saw all. His eyes shone; his cheek was flushed.
"Good is the Gypsy trail," he said to himself. "Sun, light, and wind,
all free, and I am with mine own people. Life is sweet."
All day long the carts rumbled along. When the sun was high
overhead the Gypsies rested beside the river. Banda Bela caught
some fish, and Rosa cooked them for supper.
Next day they turned from the river and travelled over the plains.
There was no shade. To the right stretched great fields of maize and
flax. The dust was white and fine, and so hot it seemed almost to
prick their faces like needles. It rose in white clouds around the carts
and followed them in whirling columns.
In front of them from time to time other clouds of dust arose,
which, upon nearing, they discovered to be peasant carts, driven
with four or six horses, for the peasants in this part of Hungary are
rich and prosperous. The soil is fertile and yields wonderful crops,
though for ninety years it has had no rest, but the peasants are not
tempted to laziness by the ease with which things grow. They begin
their day's work at three o'clock in the morning and work until eight
or nine at night, eating their luncheon and supper in the fields.
Banda Bela saw many of them, fine, tall fellows, working easily
and well, but in his heart he was glad that he did not have to toil
under the hot sun.
Shepherds were seated here and there in the fields, looking like
small huts, for they wore queer conical bundas which covered them
from their necks to their knees. These sheepskin coats are worn
both winter and summer, for the shepherds say they keep out heat
as well as cold.
The shepherds must watch the flocks by day and night, and when
the weather is wet they sleep sitting on small round stools to keep
them from the damp ground. Toward dark the Gypsy band halted by
the roadside, near to a group of shepherds' huts. Here they were to
stop for the night and Banda Bela was glad, for his legs ached with
fatigue. He had walked nearly all day except for a short time when
Marushka had asked to have him ride in the cart and play for her.
The shepherds greeted the Tziganes kindly. Jews and Armenians
the Hungarians dislike, but for the Gypsies there is a fellow feeling,
for all Hungarians love music and nearly all Tziganes have music at
their fingers' ends and in their velvet voices.
The Gypsies pitched their tents and Banda Bela stole aside from
the camp to play his beloved violin. He tuned it and then gently ran
his bow up and down the strings and began a soft little melody. It
was like the crooning song of a young mother to her child. The boy
was a genius, playing with wonderful correctness and with a love for
music which showed in every note he sounded. The shepherds
paused in preparing their evening meal and listened. When he
ceased playing they called to him, "If you will play more you may eat
with us."
"I will play gladly, and gladly will I eat," he answered, showing in
a gleaming smile his teeth, even and white as a puppy's. In the
pockets of the shepherds' coats were stored all manner of good
things, bacon, black bread, and wine, even slivowitz, the wonderfully
good Hungarian brandy, which Banda Bela had tasted only once in
his life, but which the Gypsies make to perfection.
The shepherds' camp had a one-roomed, straw-thatched hut,
which they used as a storehouse for their coats and extra food
supplies. A great well was in front of the hut. It had a huge beam of
wood with a cross-piece at the top and from this hung a bucket. The
boy drew up a bucketful of the water and found it deliciously cold.
Near the camp was the shepherds' cooking hut, made of reeds
tied together and with a hole in the top for the escape of the smoke.
The hut looked like a corn shock with a door in one side. This door
was open and Banda Bela saw a fire burning brightly, a pot hung
over the embers, and a smell of kasa arose, as a tall shepherd
tossed the meal and bacon into a kind of cake.
Marushka had strayed away from the Gypsies and now stood
beside Banda Bela shyly watching the cooking in silence. She was a
quiet little thing, with her golden hair unlike the bold, black-eyed
little Gypsy children who rolled around the ground, half clad,
snatching food from the pot and gnawing bones like hungry dogs.
"Who is this child?" asked one of the shepherds. "She is no Gypsy.
What is your name, child?"
"I am Marushka," she answered sweetly. "Who are you?"
"I am a shepherd," he said, smiling at her.
"Do you tend sheep all day?" she demanded.
"No, once I was one of the juhasz,[2] but now I am past that. I
am one of the gulyas,[3] and in another year I shall be among the
csikos."[4]
"Where are your oxen?" asked Marushka.
 "There in the plain," he said, pointing to what looked like a great,
still, white sea some distance away. As he spoke the sea seemed to
break into waves, first rippling, then stormy, as the oxen rose to
their feet, many of them tossing their heads in the air and bellowing
loudly. They were immense creatures, perfectly white and very
beautiful, with great dark eyes and intelligent faces.
"There are my children," said the shepherd. "But I am afraid there
is a wind storm coming, for they show fear only of storm or fire." He
watched the herd for a few moments, but though they snuffed the
air they finally settled down quietly to rest again.
"Let us eat," said the shepherd. "Perhaps the storm has passed
over."
How good the kasa tasted. The little Tziganes had never eaten it
before, and they enjoyed it thoroughly.
The sun was sinking in the west, and the yellow fields of grain
were gleaming as if tipped with gold. Dusk deepened, stars peeped
out of the violet heavens. Here and there leaped sudden flame, as
some shepherd, feeling lonely, signalled thus to a friend across the
plain. Mists rose white and ghost-like; the land seemed turned to
silver. The tired children turned to seek their camp to sleep when—
"Lie down!" cried one of the shepherds. "Lie flat on your faces
and do not stir! A storm comes!" So urgent was the call that Banda
Bela dropped at once flat upon the grass, grasping Marushka's hand
and pulling her down beside him.
"Don't be afraid," he said. "Only lie still and the storm will pass
above us." She lay like a little frightened bird, trembling and
quivering, but saying nothing. The great wind broke over them with
a swirl as of fierce waters. It whistled and screamed, blowing with it
a fine white dust, then as quickly as it had come it passed, and all
was still. Banda Bela raised his head and looked around him. The
wind had died down as suddenly as it had sprung up and the plain
was so still that not even the grasses stirred. Their shepherd friends
rose from the ground where they too had thrown themselves, and
one of them called to the children to come back.
"Are you safe?" he asked.
"Oh, yes," said Banda Bela.
"I was frightened, but Banda Bela held my hand," said little
Marushka. "Now I am very thirsty."
"The dust and wind always cause great thirst," said the herder.
"But no one need be thirsty in the 'Land of a Thousand Springs!'
Here is water cool and fresh in the great well, and a little sweet,
white wine. Drink and then run quickly away to sleep, for it is late
for small men and women."
"What are those giant things which stand so dark against the sky?
They frighten me," cried Marushka, as she clung to Banda Bela and
looked behind the shepherds' huts.
"Only mighty haystacks, little one. Enough hay is there to last
twenty regiments of soldiers fifty years, so that our cattle need
never go hungry. Go now. To-morrow you camp here and I will show
you many things."
"Would that those children were mine," he said to himself as the
two ran away to the camp. "The boy I like, he is clean and straight,
and his music stirs my soul; but the little girl reaches my very heart."

FOOTNOTES:
[2] Swine-herd.
[3] Ox-herd.
[4] Horse-herd.
 CHAPTER III
AT THE GULYAS' HUT

From the Gypsy camp came sounds of wailing. Loud and long the
howls arose and Banda Bela sprang from the ground where he had
spent the night, to see what was the trouble. He found a group of
Gypsies gathered around the door of one of the tents, the women
seated on the ground, rocking back and forth, wailing, while the
men stood in stolid silence. Then Marushka stole timidly to his side
and whispered, "Oh, Banda Bela, old Jarnik is dead. He died in the
night." The child's eyes were red with weeping. "They did not know
it till the morning. Poor old Jarnik! He was so good and kind!"
Banda Bela looked anxious. Waif and stray that he was he had
grown quickly to know his friends from his enemies. Jarnik had been
his friend. Now that he was gone would the other Gypsies befriend
him? The lonely boy had learned to love little Marushka and hated
the thought of leaving her, but he felt that without Jarnik he would
not long be welcome in the Gypsy camp. Silently he took the child by
the hand and led her away from the wailing crowd of Gypsies.
"We can do no good there, little one," he said. "Come with me. I
have a bit of bread from yesterday." Marushka's sobs grew less as
he seated her by the roadside and gave her bits of bread to eat.
"Do not cry, little one," he said gently. "Jarnik was old and tired
and now he is resting. You must be all mine to care for now. I shall
ask Stepan to give you to me." He thought over the last talk he had
had with Jarnik.
"Take care of the little one," the old man had said. "She has no
one here in all the tribe. She is not a Gypsy, Banda Bela. We found
her one day beneath a tall poplar tree beside the road, far, far from
here. She could scarcely speak, only lisp her name, ask for 'Mother,'
and scold of 'bad Yda.' She was dressed in pretty white clothes and
we knew she was the child of rich persons. My daughter had just
lost her baby and she begged for the child, so we took her with us.
The Gypsies say she will bring bad luck to the tribe, for people say
she is stolen, so you must care well for her. There are those in the
tribe who wish her ill."
Banda Bela remembered this, and thought how he could protect
the little girl from harm. Childlike, her tears soon dry, Maruskha
prattled about the sunshine and the sky. As they sat, a huge cloud of
dust came down the road. Nearing them, it showed a peasant cart
drawn by five fine horses, and in it sat a large peasant woman,
broad-bosomed and kindly faced. She smiled as the children stared
up at her, and the cart rumbled on and stopped at the shepherds'
huts.
Attracted by the gay harness of the horses, the children wandered
toward them.
"Good morning, little folk," called out their friend of the night
before. "Come and eat again with me. Here is my wife come to
spend a few days with me. She has good things in her pockets."
Marushka went up to the peasant woman and looked into her face
and then climbed into her lap. "I like you," she said, and the
woman's arm went around her.
"Poor little dirty thing!" she exclaimed. "I wish I had her at home,
Emeric, I would wash and dress her in some of Irma's clothes and
she would be as pretty as a wild rose."
"I wash my face every morning," said Marushka, pouting a little.
"The other Gypsy children never do." Her dress was open at the
neck and showed her little white throat, about which was a string,
and the shepherd's wife took hold of it.
"Is it a charm you wear, little one?" she asked.
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