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´╗┐Title: A String of Pearls - Second Book of the Faith-Promoting Series
Author: Various
Language: English
As this book started as an ASCII text book there are no pictures available.

*** Start of this LibraryBlog Digital Book "A String of Pearls - Second Book of the Faith-Promoting Series" ***

(MormonTextsProject.org), with thanks to Max Cook, Intern,




Designed for the Instruction and Encouragement of Young Latter-day



Salt Lake City,



The first book of this, the "FAITH-PROMOTING SERIES"--_My First
Mission_--which was published some months since, has been so well
received by the public that we are encouraged to continue the
publication of works of a similar character.

We herewith give "A STRING OF PEARLS" to our readers, feeling assured
that they will find the contents of this little work of inestimable

Probably no people in the world possess so rich and varied an
experience as do the Latter-day Saints, and especially the Elders who
have labored in the ministry in various lands. Contributions from them,
giving a relation of their personal experience, are most profitable to
young people to peruse.

The present age is one of doubt and unbelief. Faith in God, in His
willingness to hear and answer prayer, and in the gifts of the gospel,
has almost vanished from the earth. As a people we have this to contend
with. Our children, not having had experience themselves, have to be
carefully watched, lest they, too, should partake of the leaven of
unbelief. We feel that it is a duty that we owe to them to place within
their reach the evidences that their fathers and their mothers have
received of the existence of God, of His willingness to hear and answer
prayer, and to bestow His gifts upon those who seek for them in the
right way.

God has wrought as marvelously in behalf of the Latter-day Saints as He
did in former days in behalf of His people.

We hope that this little volume will prove of great value to those who
read it, by inspiring them with faith, and furnishing them a foundation
upon which to build and obtain knowledge from the Lord.

We also indulge in the hope that its publication may stir up others--of
whom there are so many hundreds, and perhaps thousands, in our Church
who have had valuable experience--to take the time and trouble
necessary to commit incidents of this character to paper, that they
may not die with themselves, but that they may live to speak hope and
consolation unto, and to inspire confidence in, those who shall come
after them.

With an earnest hope, therefore, that the contents of this little
volume may prove a help to those who may read it, by inspiring them
with faith in the Almighty and His promises, we modestly publish it,
and give it the expressive title which it bears. G. Q. C.

October, 1880.


In publishing this, the second edition of the STRING OF PEARLS, it
is only necessary to add that the first edition of 5,000 copies is
exhausted, and we are induced by the continued demand for the book to
re-issue it. It is very gratifying to notice the taste which has been
developed during the past few years, among the youth of our community,
for such reading matter as the FAITH-PROMOTING SERIES contains. We hope
to see a continued growth in this direction, and that our brethren and
sisters of experience will be prompted by it to write for publication
such sketches from their lives as will point a moral and convey a
lesson to the minds of future generations who may peruse the same.

We see no reason why the six volumes of the FAITH-PROMOTING SERIES
already published, as well as those which may follow, should not be
regarded in the future as standard works of the Church, and used for
home reading or Sunday school class books when their authors and those
of whose history they treat shall have passed to another sphere of

June, 1882. THE PUBLISHER.




Start for the Mountains--Experience as a Cobbler--Indian Mission
Abandoned--Caching Property--Ponca Indians--A Prophecy and its


Going with the Poncas--Buffalo Meat--Camped for the Winter--Council
with the Indians--A War Dance--Selected to go with the Poncas on a
Winter's Hunt.


Grand "Peace" Smoke--Table Etiquette--No Dish Washing--White Friends


Last two Brethren leave me--Home-sick--Tonsorial
Experience--"Whadee-Shipper," a New Name for me--Kindness of the


A Buffalo Hunt--A Thrilling Sight--Conversation with the
Indians--Scurvy--Answer to Prayer.


Strength in Time of Need--Afflicted like Job, with Boils--Scraping with
a Potsherd Pleasant--My Prayer Room--Dressing Buffalo Robes--Dining on
Cottonwood Bark--Indian Self-Denial.


Police Regulations--A Moral People--Marriage Customs--Invitation to a
Feast--Skunk Meat at Midnight--Indians Cheated by White Traders.


Symptoms of Death--No Hopes of Living--Ponca Manner of Burying the
Dead--Dread of Having my Body Mangled by the Wolves--Decide to Bargain
with the Indians to Cut up my Body and Take it to my Friends--Happy
Assurance that I should Live, etc.


Visit from the Brules--Feast on Dog Meat--Seat of Honor on the
Pillow--Return Journey--Opening Caches--Shooting Fish--Curious Manner
of Cooking Fish.


Chosen to go as an Envoy to the Camp of the Saints--A Solitary
Journey--Surrounded by Thousands of Wolves--Providential
Deliverance--Happy Sight, a Yoke of Oxen--Tears of Joy--Meet two of my
Friends--Safe Return to the Camp of the Saints.



Reputation as a Ready Speaker--Putting him to the Test--Sermon from a
Blank Text--Enthusiasm at the Close of it--A Collection Proposed--The
Minister Objects to Passing the Hat--They Compel him to--Handsome
Collection--Discussion with a Great Baptist Preacher--Preacher
Nonplussed by Elder Grant's Repartee.


Curious Coincidence--Impression upon Miss Floyd--Her
Acknowledgment--Challenged by Mr. Ruby--Meeting by Chance--Elder
Grant's Estimate of Mr. Ruby--The Preacher Cowed.


Elder J. M. Grant Challenged to Debate--Boone's Hill Chosen as the
Place--His Antagonist gets Six Ministers to Help him--Demoralized
Ministers send for Another to Assist them--Inglorious Defeat of the
Eight--One of them Absent-Minded--Change of Name to "War Hill."


Persecuting the Missionaries--A Discussion--Not Content with Bible
Proof-;--A Sign Demanded--No Signs Promised the Unbelievers--Warned to
Repent, or Endure the Curse of God--The Result.



A Busy Mission--A Rich Harvest of Souls--Judgments upon our Opponents.


Visit to a Baptist Meeting--Abuse of the Various Churches, Especially
the "Mormons"--Boasted Bible-name and Religion--Return to the
Text--"Hard-Shell" Wail--Reply to False Assertions--Their "Bible-name"
Disproved--The True Scripture Name Pointed out.


Ministers Appoint a Meeting to Expose "Mormonism"--We Appoint one for
the Same Purpose, and the Same Day--Ministers Fail to Appear--Others
Preach Instead--We Follow--A Baptist Attempts to Reply--His
Contradictory Statement--Fellow-Preacher's Chagrin--The Preacher's


My First Sermon--Remarkable Instance of Help from the Almighty.


My Second Sermon, which was not a Sermon--Confidence in
Commencing--Subsequent Chagrin--The Lesson I Learned.


Surrounded by Indians--Prepare for an Attack--Sign of Peace--A
Letter--Pipe of Peace--Three of us Accompany the Indians to their
Camp--Chagrin at the Repulse--Road Swept Clear of Snow--Missouri River
Frozen over--We Cross on the Ice, which Breaks as the Last Wagon Leaves


Elder Phillips in Need of a Hat--Brother Hobbs told in a Dream to
Provide one for him--His Trouble at not being able to do so--The Hat
Provided in an Unexpected Manner.


Elder Taylor's labors in Liverpool--Visit to McGaffey's House--A
Prophecy Concerning Mr. Tait--Visit to Ireland--McGaffey gets
Drunk--The Prophecy Fulfilled.


Elder Lisonbee's Mission--Urged by the Spirit to Travel on--Finds a
Listener--Invited to Preach--A Protest against it--Success--His Great
Work--His Death.


The Lord's Promises Sure--An Elder in want of a Pair of Shoes--He Prays
for them--The Prayer Answered--Case of Healing.


Sent out to Preach when a Boy--First Experience in
Preaching--Questioned by an Infidel--Answer given by the Lord.


Arrested on a Novel Charge--Elder Parrish's Defense--Elder Patten's
Indignation--Consternation Produced by his Speech.


Lack of Education--Early Marriage--Resisting Temptation--Grain
Increased by the Power of God--Answers to Prayer--Large Family--Result
of Early Marriage.


Great Assembly of Indians--Baptizing them--The Sick Instantly
Healed--Curious Actions of Indians Affected with Evil Spirits--The Old
Chief's Faith--Child Cured of Fever--The Dead Revived.


Early Experience in Calling upon the Lord--Prayers Answered--Faith
Developed--A Pocket-Book Lost--Found in answer to Prayer.



By W. C. S.



A few days after the organization of the "Mormon" Battalion, and
when it had left Council Bluffs for Fort Leavenworth, it was decided
in the council of the authorities of the Church that Brother George
Miller (Bishop) should raise a company and endeavor to cross the Rocky
Mountains that fall.

At this time I was traveling and living with the family of Bishop
Miller. I had been suffering with fever and ague for two months
previous, but a few days before we arrived at Council Bluffs the fever
left me, when my legs commenced to swell and finally broke out into
sores, some of which were over an inch deep. I had five on my right and
four on my left leg. These caused me much pain; but the Lord blessed me
with His Spirit, and I did not feel in the least discouraged.

I had brought some shoemaker's tools along, so that I could mend my
shoes when they needed it. I had them in use every time we stopped,
mending shoes for the camp. I soon learned to be a pretty good cobbler,
especially in patching up the sisters' shoes.

Some four of Bishop Miller's teamsters left to join the Battalion.
Brother Henry G. Boyle was the one who drove the team I traveled in,
but now I had to be teamster. We left with sufficient breadstuff
to last a year, consisting of flour, corn meal, etc., but no meat,
as we hoped to find plenty of game on our journey. In this we were
disappointed, as we were without meat for several weeks, with the
exception of fish when we could catch them.

When about twenty miles east of the Pawnee village and mission we met
several white men, who had been in charge of the mission, under the
superintendence of an Indian agent appointed by the government. These
men had been employed at building houses, fencing in land, sowing
grain, etc., and endeavoring to teach the Indians to do likewise; but
the Indians for some cause had become exasperated and had killed two of
the white men, one of whom was a blacksmith.

As soon as this party learned of our numbers and intentions they wished
to return to the mission and cache some government property, such, as
iron, steel, blacksmith tools, farming implements, etc., which they
left in a hurry when fleeing from the Indians. On arriving at the
mission and village, we found that all the Indians had left, fearing,
I presume, that they would be punished if they were caught by the
government troops.

The brethren helped these men to cache all the property, which they
did by digging a large hole in the ground, in a dry place, putting the
goods into it, covering them with the soil taken out of the hole, and
building a large fire over the place, that the ashes might cover up all
traces of the digging.

One of the men of this party joined the Church, and emigrated to the
valley with us.

We found several fields of grain ready for harvesting, with potatoes,
turnips and sweet corn, as well as a large quantity of wheat, barley
and oats already threshed and housed. This was all handed over to our

We remained here a couple of days, when we received a letter from
President B. Young's camp, advising us to winter on Grand Island, which
was well timbered, and where there was good feed also This island was a
few miles west of us, on the Platte River.

The letter also stated that a company had left President Young's camp,
who would winter with us and give us sufficient strength to guard
against an attack from Indians.

The day following eight Ponca chiefs came to our camp, stating that
they had come from their nation to make peace with the Pawnees,
and appeared much disappointed when they learned they had left, in
consequence of their trouble with the men who had charge of the mission.

These Ponca Indians who came to our camp were large, fine-looking men.

Bishop Miller asked them to stay with us a few days, which they did,
and appeared much pleased. They soon learned where we expected to
winter, and were very anxious to have us all go to their village and
stay. They represented that they had a good country, well timbered, and
plenty of good pasture and shelter for our cattle.

The next day the company sent to join us, consisting of thirty men with
their families, arrived. As soon as they had rested, a meeting was
called, to know what should be done--winter on Grand Island, without
the consent of the Pawnee Indians, who owned the land and timber there,
or go with the Ponca chiefs, where we would be welcomed by the whole

The council decided to go with the Poncas, and the next day we fitted
up our wagons for the journey.

The next thing was to load up with as much grain and potatoes as we
could get into our wagons, for these were the first we had been able to
obtain since leaving Nauvoo in the spring.

After we got every corner in our wagons filled with eatables we left
a great many bushels of grain and vegetables upon the land to waste,
literally fulfilling a prophecy uttered by Bishop Miller, a few days
before we started. When speaking to the camp, he said he hoped all who
were going in that company were "true Latter-day Saints, full of faith
and good works," and added:

"All of you who have been with us have seen the power of God manifested
in behalf of the traveling camps of Israel, in protecting our leaders
from our enemies, and providing food for the Saints, who number
thousands. Some may say, 'We were then traveling through a country
where we found an occasional farm, from the owner of which we could
purchase what we required; but to-day we have left all these, and have
nothing but a wilderness before us, without farms, houses or grain.'

"Let me say, as I have before said, you shall be blessed in the future
as you have been in the past.

"What, with food? Yes; I tell you yes! I promise you all, this day,
in the name of the Lord, that you shall see the time while upon this
journey, that you shall have more grain than you can load in your
wagons, and leave many bushels behind you to waste upon the ground."

This, my readers, was fulfilling prophecy to the very letter. How often
I have seen the sayings of our leaders fulfilled in like manner since I
started upon this journey!



Brother James Emmett, one of our party, understood a little of the
Sioux language, and one of the Ponca chiefs could converse in this
language. Brother Emmett was asked to find out how far the Poncas lived
from the camp. The chief told him three sleeps, or, as he understood
it, three days' travel for our cattle: but we afterwards learned that
the chief meant three days' and nights' travel with horses (one hundred
and fifty miles).

The country over which we traveled the first three days was very rough
for our wagons.

The name of the chief of the Poncas was _Ta-nugar-number_, which means,
two buffalo bulls. He was thus named because he once killed two bulls,
while they were running through the village.

On the fourth day this chief came to us, saying he and the party had
killed three buffaloes. Brother Miller ordered the camp to stop near
a small stream close by, and send for the dead animals, that we might
have buffalo meat for dinner. This was the first time we had had meat
for ten weeks.

A team was sent, and the meat soon arrived, and was distributed through
the camp.

It was a novel scene, I assure you, to see us each with a stick and a
piece of meat stuck on the end of it, toasting, or broiling it, before
the fire. This was the first buffalo meat we had ever eaten, and we all
thought it the sweetest and best meat we ever tasted.

We remained here until two o'clock, p. m., the next day, when but
little remained of the buffaloes, except the bones. Several more were
killed before we reached the village. The meat of some was dried, but
all the prime pieces were eaten.

On the eleventh day we camped within two miles of their village, and
three miles from where we located for the winter. No sooner had we
unyoked our cattle than we were visited by nearly all the nation, old
and young. All wanted to see us. Many of them had never seen an ox
before, and but few had seen many white men.

A council of the chiefs and braves, or warriors, was called, to meet
with our brethren. The chief told his people that he had invited us
to stay on their land during the winter. That we wanted timber for
building houses and for fuel, and pasture for our cattle. He said they
had plenty of both--more than they or we needed--and he wanted his
braves to say that we could have it. In return, he told them we would
build them houses, plow and plant some land for their squaws, and give
them some flour. He then asked for an expression of their feelings.

Several of the old men spoke, and all said we were welcome to come and
get what we wanted.

The Poncas numbered about two thousand souls.

After the meeting dismissed some thirty of the braves, or soldiers,
favored us with a war dance.

The musical instrument used for this was used at all the dances I ever
saw while with them. It was like a tambourine, and about the same size.
This is beaten as you would beat a drum. The braves formed in a circle,
and at every beat of the instrument (and there were perhaps seventy
strokes to the minute) they would jump up, at the same time bending
forward in a half-stooping position, and passing around as they jumped,
yelling and hallooing in a most frightful manner.

All they lacked at this dance to make it a perfect war dance, were the
scalps of some whom they had killed in battle.

This drumming, yelling and jumping continued for about fifteen minutes,
when all the Indians left the camp for their own village.

We were about one mile from the Missouri River, and near the mouth of
Swift or Running-Water River, and where the Indians raise a little corn.

The next day the whole village turned out to visit us. They wanted
us to trade with them by giving them flour, sugar, coffee, etc., for
moccasins, buckskins, etc. A great many exchanges were made, to the
satisfaction of both parties. The Indians, however, had by far the best
of the bargains, as we found out the next morning, for many of us were
minus an ax, a kettle, pan, cup, knife or something that was used daily
about our camp; and all these things we learned had been taken by our
Indian visitors.

As soon as this was known to the chiefs, they ordered all who had these
articles to return them to our camp. A few tin cups, saucepans, milk
pans and such things were brought back, but not a tithe of what were

After this but few were allowed to visit us. The chief appointed two
Indians to be at our camp every day, to keep the others away, or keep
them from stealing.

In about three weeks a number of houses were ready for the Saints to
occupy, and about two-thirds of our people were housed for the winter.

While this was being done I had been kept busy, shoe-mending; and very
often I would be called upon to mend an Indian's bridle or his bullet
pouch, which I did cheerfully, and to their satisfaction.

About the first of October the Ponca chief came to Brother Miller, and
informed him that they were about to start for their winter hunting
ground, to hunt buffalo, elk and deer, to get robes and meat, and
wished to have a few of our young men accompany them. He mentioned me,
stating that I was good and kind to his people, mending bullet pouches,
etc., for them. That same evening, after several of our young men had
proposed to go with the Indians on their hunt, Bishop Miller said,
calling me by name, "I would like you to go with them if you had not
those fearful sores on your legs. The chiefs and some braves have taken
quite a liking to you, and I feel, Brother S--, as though you would do
much good by going among them on this journey, but I dare not ask you
to go with such legs."

A peculiar feeling came over me while he was speaking, and I was led to
say, "Brother Miller, if you say I can accomplish good by going with
those Indians, I will go. I have no fears about my legs or myself; if
anything should occur, that I should never return, I have no relatives
in camp to mourn my loss. This weak, deformed body of mine can be
better spared than those who are able bodied, all of whom are needed
for the protection of the camp."

He there and then appointed me to go, and blessed me in the name of the
Lord. He said that I should do much good, and have exceeding faith in
the God of Israel, who would guide and direct me in a marvellous manner.

The next day we started. Our company consisted of Brother John Kay, who
was going to do a little trading with and gunsmithing for the Indians,
Frederick Bainbridge, his teamster, four young brethren and myself,
with the Ponca nation which numbered two thousand souls, with all their
lodges, camp kettles, etc.



Two hours before the Indians left for their winter hunting ground a few
of the chiefs came to Bishop Miller to smoke the pipe of peace with him
and our camp. This pipe of peace had been smoked with us many times
before; and, as it may be a question how this is done, I will explain
it to my young readers. When there is a sufficient number to form a
circle, they always do so. The chief who invites the party fills his
large pipe with tobacco (more than one pipe is used when the company
is large). As soon as it is filled, the chief holds the bowl of the
pipe upwards, and says a few words appropriate to the occasion, calling
always upon the Great Spirit, whom they call "Wurconda."

These speeches were always made at feasts of importance, or councils,
and at every "big smoke," or when they send off a war party, and when a
party goes to make peace with another nation.

I was at a meeting once where a number of chiefs were in council, and
were about to send off a peace party, consisting of four young braves
and a chief, all of whom were present during the ceremony. The pipe was
filled, and the head chief held the bowl upwards, made a short speech
and passed it to the next chief, who said a few words and handed it to
the next. After all had received it and spoken, the chief, who presided
lit the pipe, and all smoked. A small, dried bladder was produced after
this by the chief. This was passed around with the same ceremony as
the pipe was. Some very fine grass was next handed around in the same
manner. After this the marrow from a large bone of the buffalo and a
piece of plug tobacco were each served in the same manner as the other
articles. The pipe, tobacco, grass and marrow were then placed in the
bladder and tied up. When this was done the young chief who had charge
of the party was asked to step into the circle of chiefs. The bladder
and its contents were then held up by the presiding chief, who made a
few remarks and handed it to the young man, and he handed it to each
chief in turn. After some remarks by the head chief the party started
upon their important mission.

During this ceremony no one spoke but those in council. It was as
quiet as any religious meeting I ever attended. Each speech was like a
prayer, and was delivered in a very solemn manner.

After this peaceable smoke the Indians shook hands with their white
friends and jumped into their saddles and left.

It was a novel scene to us, and I am sure it would be to my young
readers, to see this Indian nation on the move. In advance could be
seen the chiefs and some of their braves on horseback. Next came the
squaws, leading horses packed with their lodges and camp-equipage. Next
came the old men and old women, with their lodges packed and drawn by
dogs with poles strapped on their backs. With these were young men and
maidens, all on foot. Those who had babies strapped them upon a board,
and carried them as the Utah Indians do.

All the young men and boys had bows and arrows; and when traveling they
had a good time, testing their skill by shooting rabbits and small
birds. When in camp a great deal of their time was spent in shooting at
a mark.

The first day we traveled about eight miles.

We had been invited to stay in one of the chief's lodges, he having
three of them and three wives. At sunset the chief invited us to
supper, which consisted of dried buffalo meat, boiled, and put into one
large, wooden bowl with the liquor it was boiled in. One large horn
spoon was provided with which to eat, and the meat was cut up into
small pieces.

The chief took a spoonful of meat and liquor, then handed the spoon
to the one next to him, who did likewise, and so the spoon was passed
around until all had used it, and partaken of as much food as they
wanted. The meat was as tough as leather and about as palatable, and
was truly the hardest and toughest meat I ever ate.

We slept in the tent that night, and rested well. My legs pained me
some, but I felt that the Lord was with us.

Brother John Kay had a little flour with him, and on the following
morning, he invited us to breakfast on cakes fried in fat, which we ate
with a relish.

About nine o'clock, a. m., one of the chiefs went through the village,
telling the people that they were going to a certain place that day,
and that they could prepare for the journey as soon as they pleased.

The women commenced immediately to pack up their things, and take down
their lodges, while the men started for their horses.

The women among the Indians have most of the work to do. They put up
and pull down the lodges, get the wood, cook, make and mend their
clothes, and dress all the robes and skins, for their own use and for
the market.

The men hunt, look after their horses, fight, if necessary, smoke, eat
and sleep.

We traveled on in this way, eating the same kind of meat, only broiled
at times for a change (which was far preferable) instead of being
boiled. You may ask if the meat and the dish or bowl we ate from were

I thought not, for the meat, the bowl and kettle were carried in dirty,
greasy sacks. In fact, all the eatables and cooking utensils were in
these sacks, packed upon the backs of horses, when traveling, and when
in camp, thrown around a dirty and dusty lodge.

I scarcely ever saw a piece of meat, a kettle or a bowl washed by them
while I was with them.

At first we partook of our meals with but little relish, but after a
week's travel, we found our appetites improved.

Up to this time we traveled near the Running Water River, without
seeing any buffalo, or game of any kind. Here our young brethren became
perfectly discouraged, not finding game nor immediate prospects for
any, and they concluded to leave.

We were then about fifty miles from our camp. I was asked to accompany
them, but declined, feeling that I had not accomplished my mission.

This far we had crossed a number of small, clear streams, from three to
seven feet wide, and often three feet deep. In crossing these I found
the water gave relief to my sore and painful legs, and, as often as
I could, I bathed the sores and found relief. Three of the sores had
entirely healed, and for this I thanked the Lord.

We parted here with our young brethren, wishing them a pleasant
journey, while we marched on and camped again near the same stream.

Soon after we had partaken of our evening meal, two Indians came riding
into camp, bringing good news, that buffaloes were a few miles west of

This filled the Indians with joy, so much so that bonfires were built
outside the lodges to give light, so that the young folks could dance,
and the old men might smoke and talk over things of the past.

It was a very interesting sight to me, to see some eight or ten circles
of young men and women, dancing in the same way, and to the same music,
that I have described before, as a "war dance." And let me here say
that women join the men in a real, genuine war dance, (when they have a
scalp of some unfortunate Indian who has crossed their path,) and seem
to enjoy it quite as well as the men; for they jump as high, and as
often, and do a great deal of horrible yelling.

With this dancing by the young folks, and the smoking by the old men,
(women never smoke) and the multitude looking at the dancers, it was a
happy time for all.

After enjoying these pleasures about three hours the whole company,
except the guard, retired to their lodges, many, no doubt, to dream of
the good time coming--of killing buffaloes and eating fresh meat.

At day-break a chief notified the camp to prepare to move. No sooner
was the word given, than the people commenced to pack up, and take down
lodges, and in one hour we were again on the move.

At the time the chief gave the word for the Indians to prepare to move,
another chief was giving orders to those who had hunting horses to
prepare and leave for the slaughter. By the time we reached a small
stream about five miles ahead, we found these hunters with ten fine
buffaloes ready for the two thousand hungry souls. Lodges were soon up,
fires lighted, and the whole camp busy cooking and eating fresh meat. I
had an invitation, with my brethren, to cat roast or broiled buffallo,
which I accepted and enjoyed it very much. I believe I ate two pounds
of solid meat before I slept that night, without feeling the least
inconvenience. We had no bread nor potatoes with it, which, of course,
makes a great difference.

The camp was up early the next morning and moved on about four miles,
without breakfast, when we stopped, hoping our hunters, who were ahead
of us, would find more game. At sunset, four Indians brought in two fat
deer, and soon others came, bringing two buffaloes. Shortly after the
deer arrived, we were invited to dine on deer meat, which we found very
good. At first I found it rather strange to eat so much meat and no
bread with it; but I soon got used to it. I had been ten weeks living
on bread without meat, and if any one had asked me at the time which I
would prefer of the two, if I could have but one, I should have chosen
bread; but after I had lived on meat a few weeks, I would have said,
give me meat, rather than bread alone.



The part of the country we were traveling in was so rough and hilly
that it was impossible to travel with a wagon, so Brothers Kay and
Bainbridge concluded to leave, which they did that morning.

I have not forgotten the time when we parted, and I saw them for the
last time passing over the top of a high hill, each swinging his hat as
a token of good by and good wishes.

How different our positions! They were going to their families and
friends, while I was to remain with a few Indians, or wild men of the

I must confess that for awhile I felt a little homesick. I started for
a deep ravine near by, out of sight of the village, where I knelt down
and prayed to the Lord for strength and an increase of faith, that I
might accomplish the work before me with cheerfulness of heart.

After this I felt better, and went to the chief's lodge and got out my
journal to write. No one else was in the lodge at the time, but just as
I was about to commence writing, a couple of young squaws entered the
lodge and sat down beside me. The eldest asked me, as I understood, for
my comb, and I took it from my pocket and offered it to her, thinking
they wished to comb their hair; but, to my surprise, she leaned her
head towards me, asking and making signs for me to comb and braid her
hair, as our white women did theirs. At first I concluded something
evil was intended, and they were sent to prove me; but I soon changed
my mind, and believed them innocent of any wrong. I was somewhat
confused, I assure you, in making the attempt to dress a lady's hair,
and blushed considerably when I commenced, which they observed, and
both laughed.

As soon as I had finished one side I handed my comb over to her
companion, for her to do the other side, which she did, and much better
than I had done. When this was done, lady No. 1 combed and braided the
hair of lady No. 2, very nicely. She then returned the comb to me. This
was the first and last hair-dressing I was called upon to perform while
with them. The next day many of the young women had their hair arranged
in the same style.

I remained in the same lodge and with the same chief as when I started
with them. This same evening several Indians came to his lodge, and,
after talking awhile, sent for an old Frenchman who had been with them
a number of years, and could speak some English. They told him they
were pleased that I was going to remain with them. It was good, and I
was a _sargey morie tongar_, [1] which is "hardy American," and they
would give me the name of their fire steel (one they use with a flint,
to strike fire with, which they call _whadee shipper_). This was my
Indian name from that time. This was soon known by the Indians in the
village, for the next day all who met me called me by my new name.

I continued to pass through every stream we came to, and after awhile I
found myself almost free from sores. For this I felt truly thankful and
much encouraged.

One day two Indians came to the village who had been visiting their
sister, who was married in the Sioux nation. These men informed the
chief that a band of the Yankton Sioux were short of meat and robes and
had but little game on their land, and had been driving off buffalo
from the Poncas' lands, which was the cause of not finding buffalo
sooner than we did.

We took early starts in the morning, traveling sometimes until two or
three o'clock in the afternoon without food. All Indians that I saw on
this trip preferred traveling before breaking their fast, and after
awhile I concluded it was better than starting off after eating a
hearty meal.

This was the beginning of November; the nights were frosty but the days
were very pleasant. We were now in a bleak and cold country, with but
little grass or timber. By this time my legs were quite healed, for
which I gave thanks to the Lord.

Five weeks had passed since I left our camp to accompany the Indians,
and thus far I had enjoyed myself.

The Indians were very kind to me, and all were anxious that I should
learn their language. While traveling, the young men would walk with
me, show me the "cut off," or nearest way to a certain point we would
have to pass, and every day I would learn a new word or two.

I started with one pair of old shoes, which lasted me but two weeks,
when one of the chiefs presented me with a new pair of buckskin
moccasins. For this kind act I blessed him in the name of the Lord. I
found them very easy to my feet, and could walk much better with them
than with shoes. After a time, though, they began to show signs of
wear, and one day when walking with the son of a chief, he looked at my
feet and saw my toe sticking through my moccasin. He immediately said,
_pashee_ (which means "no good,") pulled off his own moccasins and
handed them to me, telling me to put them on, which I did, and he put
on mine. His were new, but he appeared quite pleased that he had them
to give to me.


1.--_Morie-tongar_, is the name they give to all Americans. _Morie_ is
knife, and _Tongar_ is large knife. The first Americans they ever saw
all had swords, which they called large knives; hence their name.



At this time we had an abundance of buffalo, deer and elk meat, killing
from five to forty buffaloes in one day, and as I have witnessed
several of these buffalo hunts, I will tell my young readers how the
Indians proceed in hunting and killing them.

In the first place, there is a chief or president over every company
starting out to hunt, so that good order may be kept; otherwise the
buffaloes would be frightened away, and perhaps only one or two of a
large herd be killed.

The chief in charge, when first in sight, calculating the number there
are, and the distance from them, gives his orders, telling who must
follow next to him, and who next, and so on until about twenty of those
who have good horses are chosen to follow him. After these, all who
have horses follow if they choose to do so.

Sometimes it is better to keep at a distance from the buffaloes, until
the chief and his chosen men scatter the band, when those behind follow
the buffaloes and soon kill them.

The chief and party start off, walking their horses, and on the lee
side of the buffaloes, until they are seen by the game, which sometimes
does not occur until they ride within a few rods of them. As soon as
the buffaloes see these horsemen they run from them.

The chief, riding in among them, first picks out the best and fattest
animal he can find, and kills it. Then follow the others, each doing
likewise. By this time the herd is scattered. These men load their guns
again and follow them, killing as many as they can. In a short time
as many as fifty Indians are after them on horses, and the buffaloes
scatter all over the country. They can be seen in twos, threes, or in
larger numbers, with Indians trying to catch up with them. Those having
the best horses kill the most buffaloes.

If the hunt is near a village, which is often the case, the old men and
women go out and skin the animals killed, and help themselves to as
much meat as they can pack. The robe belongs to the party who killed
the animal.

At one hunt there were about 400 buffaloes, the largest number I ever
saw together while with the Indians.

This was the best and most exciting hunt I ever saw, and I know of
no scene that I ever witnessed, either before or since, that was so
exciting and interesting to me. I saw a sham fight in 1838, when 20,000
British troops were engaged for three hours, and were viewed by Queen
Victoria, the Duke of Wellington, Lord Hill, Marshal Soult, and other
notables. The troops were well drilled, equipped in splendid style,
rode fine horses, and when moving in masses from one place to another
with their glittering accoutrements, breastplates, helmets, etc., they
presented a grand appearance; yet it was not to be compared for real
interest to the spectacle presented by this buffalo hunt.

Each Indian had nothing but a blanket or robe around his loins, and
carried only a bow and a quiver of arrows (but few having guns) for his

To see those Indians galloping at full speed, with their hair flying in
the wind, after the black, wild animals, in a wild and desert country,
with only nature for their instructor, was to me the most thrilling and
soul-stirring sight I ever beheld in my life, and one I shall never
forget. Old as I am (62 years), I would go farther to see another such
a hunt, than I would to see a sham fight, such as the one mentioned.

Fifty buffaloes were killed in this hunt, and after it was over we
remained in camp for three weeks, to give the women a chance to dry the
meat and dress the robes, as we had no means of carrying them in their
green state.

By this time I had learned considerable of their language and was able
to converse tolerably well with them; and, when sitting in the evening
with some of the chiefs, they would ask me to talk to them about our
people, wishing to know where we were going, and why we were going so
far from our white brethren, etc.

An old Frenchman interpreted for us as I talked, he knowing that I
could understand enough of their language to detect it if he did not
translate my words correctly. I gave them a brief history of the
Church, the principles taught by the Prophet Joseph, his and his
brother Hyrum's death, and also of the Book of Mormon (having one with
me, which I showed them). I also told them where their forefathers
came from, where they first landed, and how they, like us, had been
scattered and driven from the rising almost to the setting sun.

These conversations were many, and always very interesting to them. I
may here mention that, when I left the nation, the chief with whom I
stayed asked me for the Book of Mormon, and told me he would keep it as
long as he lived, and his son would keep it after him; for he wanted
to have the book that could give the history of their fathers always
with them. I handed it to him, and he thanked me, kissing the book, and
saying it would be good medicine for his people, for he should feel as
though his fathers were with them when he had the book.

Eating, as I had, so much fresh meat without vegetables or bread, and
having but little exercise, I did not feel as well as I had done,
and found a kind of scurvy breaking out on my right side. I had seen
something of the kind on some of the Indians, but nothing so bad as
mine. All I could do was to apply buffalo fat to the parts affected.

The time came when we had got our robes dressed and meat sufficiently
dried to cache, so that we could leave the next morning. My leg was
swollen, and I feared if it continued it might get so bad that I could
not walk.

I prayed at night that the Lord would cause the swelling to go down,
and give me sufficient strength that I might be able to walk the next

The next morning the swelling was gone, and I was able to walk nine

Here we killed more buffaloes, and stayed a few days to dry meat, which
we did by cutting it about an inch thick, and putting it upon sticks
above the fire in the lodges.

We next moved on to the upper forks of Running Water River, and very
near to the extent of the Poncas' hunting ground. Beyond theirs were
lands belonging to the Brules, a tribe of the Sioux.



I suffered much pain at times with the sores that covered my right
side, from my face all the way down to my ankle; but, strange to say,
the swelling on my knee, which would increase after each day's travel,
so that I could scarcely walk across the lodge, would go down when we
had occasion to travel, so that I could walk from one camping place to
the next.

Some of my readers may think I imagined this to be the case, but it was
no imagination of mine, for this continued for several weeks just as I
have stated.

After remaining a few days in camp, I was one mass of boils, from the
size of a pea to that of a small marble, and so close together that
they touched each other. At times I suffered a great deal of pain, and
at other times I suffered with itching, which was terrible. This was
when the sores were partially healed, and the surface had become hard,
and while in this state I often, on a fine day, would go where I could
not be seen, get on the sunny side of a hill, strip off my clothes,
and, with a flat stick, scrape my sores.

I had read of Job scraping his boils with a potsherd, and pitied him,
but if he took as much comfort as I did in scraping mine, he had no
need of pity; for to me it was a great pleasure to get rid of the
itching, and the scraping tended to relieve me in this respect. The
boils, however, would only remain healed about a week, when they would
begin to swell for a few days, giving much pain, and then break out
again, which caused me to feel faint and weak.

Notwithstanding this affliction I felt blessed of the Lord, and was not
discouraged. A short distance from the village there was a large patch
of plum bush, about two acres in area, with deer tracks through it, and
a large space clear of brush in the center. This I chose for my prayer
room during my stay there. I asked the Lord to bless and sanctify it
for this purpose, which I feel assured He did. I went there three times
a day for prayer, and I felt many times, when praying, that the Lord
was there.

This was about the last of November; the weather was very cold, and
there was some snow on the ground.

It was a busy time for the women, who were all engaged in drying meat,
and dressing robes and skins for sale. We had killed up to date, 1,500
buffaloes, besides other game.

It takes from two to three days to dress a robe. In the first place,
they scrape it on the flesh side until it becomes thin, then they
soak some of the buffalo's brains in warm water, and put this liquor
on the flesh side until it will not retain any more. The brain of an
animal is sufficient to dress its skin or robe, and sometimes more than
sufficient. After the robe or skin has become well soaked through with
the brain liquor, it is stretched tight upon sticks, with the skin side
to the sun, if the weather be fine, and if cloudy, a fire is made to
dry it. While the drying process is going on, the party dressing it
rubs it on the flesh side with a piece of sandstone about the size of a
brick. This is continued until it is perfectly dry and soft. All robes
and skins are dressed in this manner except small skins, which are
rubbed with the hands.

On a fine day, I have seen as many as 70 squaws at work at one time,
dressing robes. These robes and skins are their harvest, as much so
as a good crop of grain is to the farmer, as they sell all they do
not need to traders, who are licensed to purchase from the Indians
by the government. A good robe was worth about two dollars in cloth,
ammunition, coffee, sugar, salt, etc. Sometimes the Indians would give
three or four robes, or even more for a blanket, which was thought to
be much better to wear around them than a buffalo robe. The Indians
who could afford to wear a blanket, considered themselves much better
dressed than their fellows.

The lodges were all made of buffalo skins; it took from five to
eighteen skins, according to the size, to make one lodge. These were
all made by the squaws.

During our lengthy stay at the place last mentioned, the weather was
very cold and stormy, and the feed for our horses was very poor; but
there was considerable cottonwood timber growing on the banks of the
river, and a good many of the young trees were cut, and the under bark
used to feed the horses. They were very fond of it, and I was informed
by the Indians that this bark, during the winter months or before the
buds burst in spring, was nearly as good for them as corn.

I may here mention that I remember testing the value of this bark as
food, myself, during our return journey. We had no meat for three days,
except one deer, which was killed when we were a few miles from our
meat caches. We had hoped to find game on our journey, but finding
none, we were compelled to go without. The third day I felt very faint,
and it struck me that if the under bark of the cottonwood tree would
feed horses and they could live on it, that it might also serve to
stay my hunger. I got some young branches, and scraped off a lot of
the bark, cutting it fine. I then asked the Lord to bless and sanctify
it to my use. I took a mouthful, and, after chewing it for some time,
swallowed the juice. I was about to swallow the bark, also, when it was
suggested to me not to do so, that if I did it would clog my system,
but that the juice would not. I therefore merely chewed the bark, and
swallowed a few mouthfuls of the juice, from which I found relief. For
this, and the suggestion not to swallow the bark, I thanked my Heavenly

When the deer was killed upon this journey, it was cut up into small
pieces, and distributed to as many as it would supply.

Soon after this, I was invited to eat at the lodge of a young chief
and his wife. As soon as I reached the lodge, a piece of this deer
was handed to me, about the size of one's hand. This was broiled, and
intended for me alone. I knew they both had been without meat as long
as I had, and I did not think they had partaken of bark juice as I had,
just before.

I therefore cut a small piece off for myself, and asked them to eat the

The chief said: "No! Indian eat once in three days--good! If not, can
buckle up his belt tighter" (which he did); "but white man, or _morie
tonger_, needs to eat three times a day."

Neither he nor his wife would take it, so I ate it.



The lodges, during our stay on the Upper Forks of the Running Water
River, were made comfortably warm by banking up dry sod three feet high
around them. Inside of the lodges, the floor, to within about three
feet of the fire, all around, was covered with half-dressed robes, at
times four deep, which made it good to sleep upon.

We had the best of order in our village. Four Indians were appointed
every day to act as police. These had their faces blackened when on
duty. Fresh ones were appointed daily to guard and see that everything
was orderly in the village.

I had been informed while in the States that all Indians were very
licentious and degraded in their character and habits. It may possibly
be the case with some tribes, but from the first day I traveled with
the Poncas up to the last, which was six months, I never saw anything
that would cause a lady to blush, either in the actions of a male or
female. If there had been anything of the kind I would have seen it,
for I was at all their feasts of dancing and eating, and attended three
of their weddings.

If a young Indian wants to marry, and finds a squaw who is inclined to
receive his addresses, he goes to the father of the young woman and
learns from him the worth of the lady. He also finds out whether he
would be acceptable to him as a son-in-law. If the match is agreeable
to the parent, he will perhaps ask three horses as the price of her,
sometimes more, sometimes less. The price depends somewhat on the
smartness of the girl. If she can braid well, and dress robes and skins
first rate, and is well qualified for the labors required of her, she
is worth more horses than one who is not so smart.

When the price is settled and the amount paid, the next thing for the
young Indian to do is to prepare a home for his bride. He either hires
part of a lodge, purchases one or furnishes the skins for his intended
bride to make one. When this is done he goes out and hunts game,
brings what he kills to the lodge of her father, and hands it over to
the young woman, who cooks some and gives it to him to eat. She also
makes him a present either of a robe, pair of leggings or a pair of
moccasins. Thus he proves on his part that he is willing to hunt and
provide for her; and she, on the other hand, shows her willingness to
cook and make what clothing he wishes. This is all that is needed to
become husband and wife.

It often happens that a young Indian, when wanting to marry, is poor,
and does not own any horses. In such a case he promises to help his
father-in-law to hunt until he gets a horse, or horses.

Sometimes there are a number of young Indians wanting to marry, but
cannot do so for want of horses to pay for the young ladies. When
such is the case, they occasionally lay their plans (unknown to their
chiefs) for a raid on the horses of other tribes or nations, to steal
what they need for the purchase of their wives.

This occurred once while I was with them. Eight young Indians were gone
twenty-three days, and returned without any, finding the horses were
too well guarded.

At times, when the Indians have had horses stolen by marauding parties
from other nations, the chiefs call a council of the braves, and choose
a number to go to the aggressors as a war party, and get back their
horses that have been stolen, or steal some better ones from them. This
party are all fighting men, and often have to fight before they return,
whether they get any horses or not.

The war parties of the different tribes are continually active; and
each tribe has to be on the watch, to prevent its horses being stolen
while in herds near its villages.

All foreign war parties are looked upon as enemies, and whenever the
Indians see them they shoot them and bring their scalps to camp, for
the young folks to dance around at their evening entertainments.
Sending out these war parties was often the cause of the different
nations going to war, and it is the same to this day.

When traveling, we would often see a foot track in the sand, or an
arrow or moccasin by the way. As soon as an Indian saw any of these
he knew by what tribe they had been left. When I asked them how they
knew this, they informed me that each nation made shoes, or moccasins,
differing somewhat in shape from those of other nations. They also had
different colored arrows, so that those of each nation could be easily
identified by any one acquainted with the various peculiarities. The
various Indian nations are distinguished by the colors of their arrows
in the same way that civilized nations are by the colors of their flags.

When a chief prepares a feast for some of his friends, an Indian is
sent around to inform the party invited. This is sometimes done before
the food is prepared, so that they may have a smoke and a talk first.
The Indian who goes to invite the guests does not go into their lodges
to do so, but calls out their names, and tells what they will have to
eat, as he passes their lodges. These are the words they would use
if they were inviting me: "_Ah-how Whadee-shipper, moningahow munga
war-rattah Wayger-sippeys teah!_" which means: "Oh S----! Walk off! Skunk
food at the chief's lodge!"

They think skunk meat very fine food. I have been called up at midnight
to go to a skunk feast. When dressed and cooked properly the meat is
good; if not cooked properly it is very strong, so much so that one can
taste it the next day after eating it.

I ate quite a variety of food while with them, consisting of fish of
various kinds, buffalo, elk, deer, antelope, beaver, otter, dog, wolf,
skunk, turkey, duck, crow and pigeon.

It was near Christmas, and I had been two months alone with this
nation. During this time I had suffered much pain of body, but in
spirit I had felt well, and never felt the least discouraged, or even
sorry I had left the camp of the Saints. I had learned considerable
of their language, and had become acquainted with their customs and
manners of life, all of which I knew would be useful to me, and to the
camps of Israel, when traveling through the Indian nations, if I lived.

I had looked upon these Indians of the desert as the enemies of the
white men, and believed they would rob and kill them whenever found.
How different my feelings are towards them to-day! No nation or people
could have treated me with more kindness. I lived in the best house,
or lodge, in the village. I had the best seat (a good pillow) at their
councils. I had the best food the nation afforded to eat, and was
treated by the chiefs, soldiers, braves and people, both old and young,
as though I was their king. I always found they wished to be friendly
with the white men if they would treat them aright; but the Indians
had been deceived by them in trade and treaty, and for this they had
rebelled at times.

The old chiefs always taught their young men to be good, and be
at peace if others wished peace, and only fight when others were
determined to fight with them.

They informed me, I am sorry to say, that white men had often been sent
to trade with them for their robes and skins, and had cheated them by
giving less and poorer goods for their things than they had promised;
thus getting their robes for little or nothing, and telling them that
they would send them horses, and then never doing it.



On Christmas day my knee and right side were badly swollen. I had been
suffering much pain for two days, and I feared if it continued the
disease would strike inwardly, and that if so, I could not live. At
noon my knee was nearly as large as my head; but it did not hurt me to
walk slowly, and I concluded that I would go and pray, believing it
would be the last time I would be able to do so, for my faith about
living had left me, and I felt that I could not live twenty-four hours

I had always felt very indifferent about what might become of my body
after death, but now I felt quite the reverse.

The Ponca Indians bury their dead in a shallow hole, packing a mound of
sward over the body. The ground was so deeply frozen that if I died and
the Indians tried to give me a decent burial, they could not possibly
dig up much sod to put over me, not enough to protect me from the
wolves, which were very numerous around the camp. The idea of my body
being pulled limb from limb, and scattered all over the country, caused
me to feel very sad, for you must know I felt sure I should die, and
that too in a few hours.

It was a most horrible feeling, for I could almost fancy I saw my body
being pulled to pieces and my bones picked clean of flesh and sinew,
and scattered all over the country.

While these horrible thoughts were passing through my mind I was
steadily nearing my prayer room, where, on arriving, I knelt down and
prayed as I never had before.

In presenting myself to the Lord, I stated my feelings as I have
described them, asking Him to spare my life if it was His will, for
I was anxious to see the Saints again; but if not, I said, "O Lord,
Thy will be done!" I asked Him to protect my body, when buried, from
the wolves, that it might not be scattered to the four winds. I said,
"spare it, oh, my Father, and let it rest in peace, until it is Thy
will to visit some of my brethren with dream or with vision, that they
may know of my death, and the location of this poor feeble body."

Much more was said by me, for the Spirit of God was upon me. After
this, and while walking to the village and thinking of what had passed;
it was suggested to me that I need not be buried there at all. I had
got a good double barrelled gun, and a good suit of clothes at the camp
of the Saints. All I need do was to tell the chief that I was sick, and
expected to die, and when dead I wanted him to cut into quarters my
body, pack it, and send it to my chief (Bishop Miller), that I might
be buried with the Saints; and for doing this, I would give him all I

No sooner had this thought suggested itself to me, than I felt it was
an answer to my prayer, and I there and then praised the Lord for His
goodness and kindness towards me.

As soon as I reached the lodge, I got out my journal to write in it, as
I supposed, for the last time (for I was suffering much pain inwardly,
and gradually becoming weaker), and also to write a note to Brother
Miller, authorizing him to give up my clothes, etc., to the party who
presented my body to him.

I got out my book, tore out a leaf to write this note, dipped my pen (a
crow's quill) in the ink, when I felt impressed to speak as follows:

"Thus saith the Lord unto you, my servant; thy prayers have been heard
and accepted of me, and from this hour thou shalt commence to recover,
for thou shalt live and not die; thou shalt return in due time to the
camps of Israel; thou shalt be gathered to the place I have appointed
for the gathering of my people; thou shalt be blessed with a home and
habitation with my Saints; and thou shalt travel much and again see thy
sister in the flesh."

Much more was at the same time manifested to me by the Spirit. I had no
sooner received this than I closed the book, believing all the Spirit
had said.

I assure all who may read this, that this day's experience was worth
more to me than any amount of this world's goods that I could possibly
possess. I surely rejoiced that day in the God of my salvation as I had
not known how to do before.

It is true I had received many testimonies, with promises that I
should live, and had in different ways been convinced of the existence
of a God, and the truth of the gospel as taught by Joseph Smith, the
prophet, but this day's testimony was under different circumstances
and feelings. I had given up all thoughts of living; I had no fear
of dying; my only trouble was about my body being removed and torn
to pieces after burial. But here, when doing my last work, as I then
believed (writing a note and the last record in my journal), the
Spirit of the Lord rested upon me, and I received the glad tidings
that I should live and not die. I was assured that I should again see
my friends and brethren in the Church, that I should visit my sister
who was (as is now) in England; that I should travel much, and have a
home and habitation with the Saints, etc. This, to me, was a greater
testimony than anything I had ever before received.

All of this has been fulfilled to the letter. I have lived; I have seen
my sister three times since then; I have traveled much (for many years
past from six to twenty thousand miles in a year), and I have a home
and a habitation.

How little the outside world know of these things, or of the faith of
the Latter-day Saints! It is these testimonies that give strength and
faith to us when away from our friends on missions. Had I not been with
those Indians as I was, alone and sorely afflicted, I might never have
had this testimony.

It is so with all who are faithful and who go upon missions. They may
meet with trouble and be persecuted, but the Lord will pour out His
Spirit upon them to such a degree, that they will rejoice in their
afflictions, and be glad afterwards that they have passed through such

The Lord has thus blessed thousands who have been sent upon missions,
and He will so bless many thousands more, and even more abundantly as
our works and faith increase.



Soon after Christmas we had a visit from a party of Brules. The chief
of this nation was a fine-looking man, about sixty years of age. He has
died since then. His name was _Wah-bah-hooter_, or "long-mane" (long
hair). Only a small portion of the nation came, the others being on a
buffalo hunt. Their hunting ground adjoins that of the Poncas on the
south, and continues as far as old Laramie Fort, which the Saints used
to pass when traveling to Salt Lake Valley. Some nine of the chiefs
accompanied this Sioux chief and his band. This visit was for business
as well as for pleasure, and considerable trading was done on both
sides in robes, skins, blankets, horses, and tobacco. While some were
attending to business, others were visiting and feasting, and many of
the young men and women were dancing.

Here I took my first meal of dog, this being the first great feast of
the season (harvest feast, if you please).

All the visiting chiefs were invited as well as the ruling chiefs of
the Poncas, twenty-two in number.

The old Frenchman came to me that morning and informed me of the grand
"dog feast" in contemplation.

I told him I could not eat dog meat, and should go off from the village
until all was over.

He advised me not to do that, as it would be sure to make the chiefs
angry at me, for I would soon be invited. He also informed me that the
dogs they cook and eat are not the common ones.

This edible dog is fed and raised especially for the table. It is a
kind of poodle. I had often seen the squaws carrying little curly pups
in bags at their backs, and had also seen them being fed on boiled
meat and broth. These, I now learned were being raised for the "grand

About noon, a chief passed around the village inviting the guests,
telling us the feast consisted of _shanoodah warratta_ (dog food).

I found on entering the lodge all the visiting chiefs present, all of
whom were seated on each side of the Ponca chief. On his right was a
large feather pillow or cushion, the chief, _War-bah-hoota_ sitting
upon one end of it.

As soon as I entered, and was introduced to him and the other chiefs,
he and they shook me by the hand, saying, _Ah how cuggee?_ which is,
"How do you do, friend?" I was then invited to sit on the other half of
the cushion.

The pipe of peace was next in order, while our dog dinner was being
cooked in a large kettle before us.

I well remember my feelings while this was going on, and glad indeed
would I have been if I could have fasted instead of feasting.

Our smoke ended, the kettle was removed from the fire and the contents
(four dogs) were put into the same large bowl I first ate out of. The
chief, our host, carved them, giving each a piece, and after a long
grace had been said, the eating commenced.

I had pictured to myself the eating of dog a great many times, but
never expected to engage in the actual practice; but here I was with
two nations of people who were dog-eaters, at a dog feast, and, to see
them eat, one would certainly think they were "dogged" hungry.

The chief had cut me a piece off the hind quarter, that being a choice
part. I placed a piece of it in my mouth, expecting it would be very
strong; but in this I was agreeably disappointed, for I found the
flavor very much like that of a small roast pig, and, as I was hungry,
I ate most of what was offered to me.

After this, another smoke and a talk occurred, when I was asked a
number of questions about our people's history, travels and religion,
all of which I answered as I had done when questioned by the Poncas.

The Brules seemed to listen attentively, and appeared pleased with my
answers, and invited me to visit them some time.

Both parties appeared to have a good time, and after the trading was
done the Brules left for their hunting grounds, while we packed up
and started back for the camps of the Saints, about two hundred miles

It was now the middle of January, 1847. The disease with which I was
troubled had almost left me, though I still had some sores upon my
right side, about the size of the palm of one's hand.

We continued to travel, stopping occasionally by the way to open our
caches, and get out the meat and half-dressed robes we had deposited
as we passed up. Both robes and meat we found in excellent condition,
being free from mold of any kind. These _balls_ of meat, as they are
called, were large, weighing from seventy to one hundred pounds each,
and consisted of layers about three-fourths of an inch thick, which had
been dried over the fire or in the sun.

The prime pieces, when broiled or raw, are very good eating; the coarse
pieces are pounded fine on a rock prepared for the purpose, and eaten
with the marrow taken from the bones of buffalo and elk. This marrow,
with the dry pounded meat, is very palatable.

From the middle of the month the weather was fine and dry, and very
good for hunting and the dressing of robes and small skins, although
game of all kinds was scarce.

When traveling near the river, the young braves, who were very expert
with the bow and arrow, could frequently be seen shooting fish. I have
often seen them standing in the water, shooting the fish as they passed
by them, and have known one Indian (the best shot in camp) to kill from
four to seventeen good-sized fish in two hours. This was to me very
interesting sport.

The Indians' method of cooking fish is very different to ours. After
making a good wood fire and getting a quantity of hot ashes, they wrap
the fish in clean, wet grass, put it under the hot ashes, add more wood
to the fire, and so let it remain until the fish is cooked, which takes
from one to two hours, according to size.

This may appear a very strange way of cooking to my readers, but it
proved to me a very good one, and the fish is much sweeter, I think,
than when fried in lard or butter according to our custom.

Digressing from my narrative, I may remark that I remember when in camp
in Echo Canyon, one of the brethren brought a beef's head to our mess,
and when asked by the cook what he was going to do with it, said, "Cook
it for breakfast in the morning."

We supposed he would boil or fry the meat, but when asked a short time
before breakfast how he proposed cooking the "joint," that we might
test his skill in the culinary art, he told us it would be roasted and
ready when the cook was ready to serve breakfast. He was as good as his
word, for as soon as the cook removed the fried meat, biscuits, etc.,
from the fire, our friend took a fire shovel, scraped the ashes from
the fire, and lifted the head, well wrapped and well cooked, from under
the ashes. He had been ox guard during a part of the night, and had
placed it there at midnight. It was better cooked and sweeter than any
I had ever eaten before.



About the middle of February we had traveled to within ninety miles
of our brethren's winter quarters, and about sixty miles from where
the Poncas always did their trading with the Frenchmen who were in the
employ of Mr. Sarpee, the only licensed trader for the Indians in the
country west of the Missouri River.

These men were to meet the Indians about the 1st of March, and two
Indian runners had been sent to meet these traders with their goods,
and inform them where and when the Indians would be prepared for
business. Some of the chiefs were very anxious to have our brethren
purchase goods and trade with them at the same time, and, in order that
they might know the time and place, they requested me to go and inform
them. This I was quite willing to do, for I felt that I had done all I
could so far as my mission with them was concerned.

At sunrise the next morning, I started with a small piece of dried
buffalo meat, a small buffalo robe and my gun. The day was fine. I
took the Indian trail all the way, and most of the time kept near the
banks of the Running Water River. I traveled about thirty miles, and
about sunset concluded to look for a secluded place to sleep. About
half a mile from the trail I found a small ravine in which there was a
quantity of dry leaves under some large trees. After broiling a piece
of meat I ate my supper, and, thanking the Lord for His protecting care
over me, lay down upon the leaves and soon fell asleep. I did not wake
until day-break, when I left my comfortable bed of leaves, washed, and
partook of another small piece of meat. I called upon the Lord for
protection and strength for the day's journey, and left at sunrise with
a light heart and a determination to walk thirty miles before sleeping

The day was fine but the roads were heavy on account of the melting
snow, which I found in large drifts.

About noon I was startled by hearing the howling of many wolves to
the right of me. I looked in that direction and saw, as I estimated,
thousands of them coming directly towards me, and only about a quarter
of a mile from me.

I felt very much alarmed, for they appeared as though they were coming
to devour me.

I first thought I would fire at them and frighten them, but feared if I
injured any of them they might become desperate and seek revenge.

I hurriedly asked the Lord to spare my life, and by this time they were
within forty yards of me. I then commenced to yell with all my might
and for dear life, for I feared that if they attacked me I should not
live a minute.

No sooner did I yell than they all stopped and looked at me, and I at
them. All fear of them had left me, and they and I continued to look at
each other.

After taking a good look at me, they divided, half passing to the right
and half to the left, all looking at me as they passed.

As soon as they had all left me I thanked my Heavenly Father for this
goodness towards me in preserving my life. This was the largest pack of
wolves I ever saw or heard of.

I soon passed on, but with very peculiar feelings, which I must leave
the reader to imagine, for it would be impossible for me to describe
them. Indeed, I think it would be somewhat difficult for a person to
imagine how I felt, unless he had been placed in similar circumstances,
where death, in a most horrid form, seemed imminent one minute, and the
danger past almost in the next.

A little before sunset that day, I felt as though I had walked my
thirty miles, or perhaps more, and that I had better look out quarters
for the night, that I might rest well, and get an early start in the
morning, as I hoped to reach the camp of the Saints the next day.

While walking up a small ravine, searching for a secluded place to
sleep, I was greatly surprised at seeing a yoke of cattle grazing on
the hill near by. I could scarcely believe my eyes, when I soon found
them to be not only tame oxen, but actually belonging to my brethren.

This was such an unexpected pleasure, that, foolish as it may appear,
I cried for joy. I believed that the owners of the cattle were not far
off, so I climbed a hill, and saw, at a short distance, a wagon and the
smoke from a camp fire.

I looked no further for a sleeping place, but started for the wagon.

I had not gone far before I met two brethren, named respectively,
Mathews and Foutze. They were somewhat startled at seeing me, and,
after the first exclamation of surprise, Brother Mathews said, "Why,
Brother S----, is it you? You are like one raised from the dead; for
we were informed by the Indians that you were killed before last

Both brethren shook me heartily by the hands, and thanked the Lord that
I was alive.

Their supper was ready; and here I ate bread for the first time for
eighteen weeks. I ate but little else, and soon found that I had taken
too much, and I suffered a great deal of pain during the night as a

After this meal I ate but little bread at a time, until I could digest
it without pain.

The next evening we reached the camp or winter quarters of the Saints.

The news of my arrival was soon known, and before I could get out of
the wagon I was met by a number of old traveling companions, all of
whom gave me a hearty welcome, and such a shaking of the hands as I
never had before or since.

A number of my brethren invited me to their houses, but I preferred
to go to a log house kept for Indians, until I had thoroughly washed
myself and changed my clothes.

At this time I was free from all sores, except a small patch upon my
right side.

Thus ended my Indian mission, which (although at times I suffered much)
was to me a very interesting part of my life.

Through my experience upon that mission, I became better acquainted
with the dealings of the Lord with His servants when alone. I know
assuredly that He will hear and answer our prayers, at all times, and
under all circumstances, if we do and ask aright.

Before I close, let me say to those who have read this reminiscence,
never allow your faith to fail you, but trust in the Lord and continue
to pray to Him, and He will answer you. If He should not at first,
pray again, and again, and exercise faith, and I do know you will be
answered and blessed of the Lord.





When on a mission to the State of Virginia, a few years since, it
fell to my lot to labor in that portion of the State which had been
visited some twenty-five or thirty years previous by the late President
Jedediah M. Grant.

From what I could learn of him then, he certainly was a most remarkable
man. He seemed to live fresh in the memories of all classes; and
they never grew tired of relating to me many reminiscences connected
with his fruitful labors in their midst; and I never became weary of
listening to these most interesting narrations. His career there, as
elsewhere, was marked with abundant evidences in proof of his claim
to be "a servant of God, with a divine commission." Through the power
of God existing with him, and the inspiration of the Holy Ghost, he
was not only prepared to propagate the principles of the gospel, as
restored, but also to meet the powerful enemies of the truth that
arrayed themselves against him and the Church, as they were wont to do
in the early history of the work.

Thinking the young Latter-day Saints would be interested in a narration
of some of these events, I will give them as they were given me, as
near as I can recall them after a lapse of ten years.

In the early part of President Grant's ministry in that country, he
gained quite a reputation as a ready speaker, frequently responding to
invitations to preach from such subjects or texts as might be selected
at the time of commencing his sermon, by those inviting him.

In time it became a matter of wonder with many as to how and when he
prepared his wonderful sermons. In reply to their queries he informed
them that he _never_ prepared his sermons as other ministers did. He
said, "Of course, I read and store my mind with a knowledge of gospel
truths, but I never study up a sermon."

Well, they did not believe he told the truth, for, as they thought,
it was impossible for a man to preach such sermons without careful
preparation. So, in order to prove it, a number of persons decided to
put him to the test, and asked him if he would preach at a certain time
and place, and from a text selected by them. They proposed to give him
the text on his arrival at the place of meeting, thus giving him no
time to prepare.

To gratify them he consented.

The place selected was Jeffersonville, the seat of Tazewell County, at
that time the home of the late John B. Floyd (who subsequently became
secretary of war), and many other prominent men.

The room chosen was in the court house. At the hour appointed the house
was packed to its utmost capacity.

Mr. Floyd and a number of lawyers and ministers were present, and
occupied front seats.

Elder Grant came in, walked to the stand and opened the meeting as
usual. At the close of the second hymn, a clerk, appointed for the
occasion, stepped forward and handed a paper (the text) to Elder Grant.

Brother Grant unfolded the paper and found it to be blank. Without any
mark of surprise, he held the paper up before the audience, and said:

"My friends, I am here to-day according to agreement, to preach from
such a text as these gentlemen might select for me. I have it here in
my hand. I don't wish you to become offended at me, for I am under
promise to preach from the text selected; and if any one is to blame,
you must blame those who selected it. I knew nothing of what text they
would choose, but of all texts this is my favorite one.

"You see the paper is blank" (at the same time holding it up to view).

"You sectarians down there believe that out of nothing God created all
things, and now you wish me to create a sermon from nothing, for this
paper is blank.

"Now, you sectarians believe in a God that has neither body, parts nor
passions. Such a God I conceive to be a perfect blank, just as you find
my text is.

"You believe in a church without prophets, apostles, evangelists, etc.
Such a church would be a perfect blank, as compared with the church of
Christ, and this agrees with my text.

"You have located your heaven beyond the bounds of time and space. It
exists nowhere, and consequently your heaven is blank, like unto my

Thus he went on until he had torn to pieces all the tenets of faith
professed by his hearers; and then he proclaimed the principles of the
gospel in great power.

He wound up by asking, "Have I stuck to the text, and does that satisfy

As soon as he sat down, Mr. Floyd jumped up and said: "Mr. Grant,
if you are not a lawyer, you ought to be one." Then, turning to
the people, he added: "Gentlemen, you have listened to a wonderful
discourse, and with amazement. Now, take a look at Mr. Grant's clothes.
Look at his coat! his elbows are almost out; and his knees are almost
through his pants. Let us take up a collection."

As he sat down, another eminent lawyer, Joseph Stras, Esq., still
living in Jeffersonville, arose and said:

"I am good for one sleeve in a coat and one leg in a pair of pants, for
Mr. Grant."

The presiding elder of the M. E. church, South, was requested to pass
the hat around, but replied that he would not take up a collection for
a "Mormon" preacher.

"Yes you will!" said Mr. Floyd.

"Pass it around!" said Mr. Stras, and the cry was taken up and repeated
by the audience, until, for the sake of peace, the minister had to
yield. He accordingly marched around with a hat in his hand, receiving
contributions, which resulted in a collection sufficient to purchase
a fine suit of clothes, a horse, saddle and bridle for Brother Grant,
and not one contributor a member of the Church of Jesus Christ of
Latter-day Saints, though some joined subsequently. And this from a
sermon produced from a blank text.

At another time, Elder Grant was challenged by a very eminent Baptist
preacher, named Baldwin, to a discussion.

Brother Grant consented.

The place chosen was the fine, large church of his proud and imperious

Mr. Baldwin was described to me, as a man who was overbearing in his
manner--a regular brow-beater.

When the time came for the discussion, the house was densely crowded.

Umpires were chosen, and everything was ready to proceed, when Brother
Grant arose and said, "Mr. Baldwin, I would like to ask you a question
before we proceed any further."

"Certainly so," said Baldwin.

"Who stands at the head of your church in South-West Virginia?"

Mr. Baldwin very quickly and austerely replied, "I do, sir; I do."

"All right," said Brother Grant; "I wished to know that I had a worthy

Mr. Baldwin looked a little confused for a moment, and then said:

"Mr. Grant, I would like to ask you who stands at the head of _your_
Church in South-West Virginia?"

Brother Grant arose and with bowed head replied, "Jesus Christ, sir."

The shock was electrical. This inspired answer completely disarmed the
proud foe, and the humble servant of God again came off victor.



It was the good fortune of Elder Grant to be the first to open the door
of salvation to the people of South-Western Virginia, upon whom he made
an impression that time does not seem to remove. This impression was
the result of his honesty and truthfulness, and his readiness to meet
the foes of truth, added to his peculiar clearness, force and power
in preaching the divine principles of the gospel. He was an earnest
worker. Through his earnestness, sincerity and practical common sense,
he was often thrown into the society of men and women of the highest
culture and intelligence that the State contained.

In this connection a rather singular coincidence is related.

About the time of his first appearance in Burke's Garden Tazewell
County, Virginia, he held his meetings, generally, at the residence of
Colonel Peter Litz, a man of considerable wealth and influence at that

At one of these meetings, I think about the second, a very large
concourse of people had assembled, and it was decided, on account of
the size of the congregation, to hold the meeting in the orchard, there
being a beautiful blue grass lawn beneath the trees.

It was the Sabbath day. That morning, a Miss Floyd, sister of the late
John B. Floyd, who lived a few miles distant, was reading the Bible,
and accidentally turned to the passage, "Prove all things; hold fast
that which is good."

She arose immediately, ordered her carriage, and said: "Inspired by
that injunction, I will go and hear what that 'Mormon' has to say."

When she arrived at the place of meeting, she gave orders for her
carriage to be driven around to a position where she could remain
seated in it, and still be able to hear the remarks of the speaker.

The moment her carriage stopped, Elder Grant arose and announced his
text: "Prove all things; hold fast that which is good," from which he
preached a most powerful sermon.

Colonel Litz told me he never heard anything so clearly set forth as
the principles of the gospel were on that day. The evidence adduced as
to the divine authenticity of the doctrines preached by the Saints was
overwhelming, and the testimony borne was most powerful.

At the close of the meeting, Miss Floyd alighted, walked up and
introduced herself to Elder Grant, and invited him home with her.

Miss Floyd was a lady of rare qualities of mind, and had taken
advantage of every opportunity for intellectual advancement. Her
information was vast, and of a solid nature. She was the best
genealogist in the country, and was thoroughly posted in religious

She was so deeply impressed by the sermon, that she made the remark to
the Elder after the close of it:

"Mr. Grant, I am a Catholic; and if Catholicism is not true,
'Mormonism' is. I am fully persuaded that 'Mormonism' is next to

She was ever afterwards a true friend to Brother Grant.

That and other discourses of the same kind did a powerful work, and
laid a foundation upon which Elders are building up branches of the
Church in that region to-day.

Elder Grant had not the advantage of a collegiate education, and
naturally had a dread of meeting with men who were highly educated. He
often expressed this feeling to others. But when he came in contact
with men of that type, they seemed to be mere pigmies in comparison
with him, when discussing the principles of the true gospel.

One very amusing incident was told me, which shows the peculiar way
Brother Grant had of testing the material with which he had to deal.

The Lutheran church in Burke's Garden had a minister, the Rev. Ruby,
who was a very fine scholar in the Latin and Greek languages, and was
considered a thorough theologian.

A certain man in the place, who was very fond of fun and debate, urged
the Rev. Ruby to challenge Elder Grant to meet him in discussion on
religion, stating to him that Elder Grant was uneducated and ignorant,
and by so doing he would expunge the "delusion" from the community and
do a great good.

Thus urged, the challenge was given and accepted.

The two, Rev. Ruby and Elder Grant, had never met, nor even seen each

A few days before the time appointed for the discussion, the two
parties chanced to meet at a public gathering of some kind, and the
waggish instigator of the discussion was there also. The latter stepped
up to Elder Grant and said:

"Mr. Grant, allow me to introduce you to the Rev. Mr. Ruby, the
Lutheran preacher."

Brother Grant stepped back and gave the reverend gentleman a thorough
inspection, and then said:

"Did I understand you to say _preacher?_"

"Yes, sir.'

"Well, well! if I was secreted in the bushes along the side of the
road for the purpose of waylaying a preacher, and Mr. Ruby should pass
along, I wouldn't even snap a cap at him."

The reverend gentleman was completely thunderstruck. He had no more use
for Elder Grant, and remarked: "If that is the kind of a man he is, I
don't want to have anything more to do with him."

It was enough; there was no discussion. Thus, Brother Grant disarmed
his foe, and marched on triumphantly to victory, scattering the seeds
of eternal truth, which have taken root in the hearts of many and
sprung up, and in their turn produced fruit.

It can be truly said of Elder J. M. Grant that he has left "footprints
on the sands of time," for I saw them and took courage.

May the sons of this noble man emulate the glorious traits of a father
who was so honored of heaven.




Traveling through the State of North Carolina, I met with many
reminiscences of President Jedediah M. Grant, who performed a mission
there many years ago, making a vivid impression on the minds of the
people, and converting quite a few to the truth.

An old gentleman, who is not a member of the Church, but who was a
warm friend and ardent admirer of Elder Grant, relates a graphic
and interesting account of a debate that the latter held with some
ministers, in what is now Surry County.

Upon the advent of the "Mormon" preacher into that particular locality,
a minister of one of the denominations challenged him to debate, which
challenge was promptly accepted, and the necessary preparations were
immediately made. A chairman and judge were selected, rules adopted
to govern the discussion, and the well-known locality of Boone's Hill
was chosen as the place to hold the debate. It was the birthplace
and former home of Colonel Daniel Boone, the first white settler of
Kentucky, and the building located there was known far and near as
Boone's Hill Church.

After the preliminaries had been arranged, the minister appeared to
have become a little nervous, and requested the privilege of bringing
in a friend to assist him.

Elder Grant's reply was, "Yes, as many as you wish."

The result was that when the day came, he found seven sectarian
preachers pitted against him.

He claimed and obtained the privilege of replying to each speaker

The church proved much too small to accommodate the people; so a
platform was erected at the rear of the building, and the people seated
themselves under the shade of the trees.

The discussion opened, and the polemical battle waxed hot, and
hotter, as hour after hour of debate went by. The Elder followed them
whithersoever they saw proper to lead, and, with Bible quotations
and historical facts, he struck blows so rapid and strong that his
opponents became demoralized on the second day, and posted a runner
on horseback off eighty miles, to bring to their assistance a noted
divine. By a rapid journey, this theological Hercules soon reached the
appointed place, and by his presence revived the drooping spirits of
his friends.

But the Elder, after four days of continuous debate, only seemed to
have got fairly into a condition to talk well, and doubly astonished
the priests and people by the hurricane of thought, truth and logic
that came rushing through his lips with such force as to sweep away
their arguments and sophistry, holding spell-bound the audience, while
he contrasted the man-made system of modern theology with the grand and
glorious truths of God's revealed religion. He portrayed the sublimity
of holy writ in its forecast of the glorious work of the latter days;
the restoration of the gospel; the visitation of angels; the believer
blessed with the gifts and signs following; the building up of the
kingdom of God; the redemption of the human family and of the earth;
until, at last, turning to the crowd of ministers who had been opposing
him, he called upon them to turn from their erroneous doctrines and
aid him in the promulgation of the true gospel, that must "be preached
in all the world for a witness." He promised that if they would do so
they should reap eternal life. Raising his hands towards heaven, he
declared that he had spoken the truth to the people, that his hands
were washed clean of their blood, and that his testimony was recorded
in the archives of heaven, to be brought forth on the great day of
God's judgment; and said, "you ministers, and you people, will meet it
there that day."

At the close of this remarkable scene the men who had been opposing him
began hurriedly leaving the platform. So excited were they in their
movements, that the leading one of them left his Bible, cane and hat
behind him.

Noticing these articles left behind, Elder Grant called and requested
some one to carry them to the absent-minded owner, and one of the
bystanders did so.

Elder Grant then dismissed the congregation, and from that day to this,
Boone's Hill has been called _War Hill_, in memory of the religious
battle fought there.




In the year 1841, three Elders--James M. Adams, James M. Emmett and
Hiram Page--were traveling in Erie Country, Pennsylvania, preaching
the gospel. The opposing power, which is always ready to contest the
ground with the Elders, inch by inch, manifested itself there in a most
violent manner. As usual, this opposition came from those who professed
to be Christians. A Baptist minister and his sons disfigured Elder
Emmett's pony by clipping off its hair, daubing tar on it, etc., and
the Elders were also threatened, though the threats were not put into

The Elders were finally challenged to debate with a number of
preachers, on the subject of the gospel.

The challenge was accepted on condition that the preachers would
confine their arguments to Bible proofs, which they agreed to do.

The discussion accordingly opened by Elder Adams preaching a discourse
on the first principles of the gospel. He spoke in such a plain,
pointed and forcible manner, that the opponents to the truth were
disconcerted. When their turn to speak arrived, they laid aside the
volume of inspiration which they had agreed to take as their guide, and
commenced reading from Howe's "Mormonism Unveiled," a book written by
one D. P. Hurlbut. This book contained the most glaring falsehoods and
inconsistent ideas that wicked men could invent.

The umpires informed the preachers that they must not deviate from
their written contract, but confine themselves to Bible proofs, as they
had agreed to do. If the "Mormon" doctrine was false, it must be proved
so from the Bible.

After the old preachers had tried in vain to produce any scripture
proofs, or logic either, to sustain their false views, and the
powerless form of religion which they held to, they were reinforced
by a young Free-will Baptist preacher, named Solon Hill. It was soon
evident that he could offer nothing in the way of argument, for he soon
drifted into the same strain of slander and vituperation in which the
others of his party had sought to indulge Finally, however, he hit upon
a plan which he seemed to think would enable him to come off victor.

Turning to Elder Adams, he said, "If you are a servant of God, as you
boldly say you are, I demand a sign of you, to convince me that you are

Elder Adams told him that he had taken a dangerous stand; that signs
followed believers, but did not go before them; that signs came by
faith, not faith by signs. He informed him who the first sign-seeker
was--Satan, whose children had always been faithful in following his
example. He testified that the truths of heaven had been plainly laid
before them, that the Spirit had given unmistakable evidence of its
truth, and that unless he repented of his sins, rendered obedience to
the gospel and lived up to its requirements, the curse of God would
rest upon him.

The meeting was dismissed without the preachers being able to disprove
any of the truths advanced by the Elders; the people were left to
reflect at leisure upon what they had listened to, and the preacher,
Hill, to accept the consequence of disobeying the servant of God.

* * * * * * *

After a lapse of sixteen years from the time of the events just
narrated, I happened to be in the same part of Pennsylvania upon a

Calling one day at a house to water my horse, I saw one of the most
deformed and repulsive looking beings I ever beheld.

On arriving at my destination, I informed my brethren of the hideous
sight I had met with, when I was told that the being I had seen was
what was left of the man who had demanded a sign from a servant of God.

In 1878, Elder Butler, of Ogden, was on a mission to the same place,
and I wrote to him for information concerning Hill. His reply was, "He
is still alive, and an object of charity."

There are two ways of knowing the truths of the gospel. One is to
obey and live up to them. The antediluvians took the other way and
were overwhelmed; and the man who wanted a sign also took it, and, as
a consequence, had to drag out a long and most miserable existence,
manifesting by his appearance to every beholder, that the curse of the
Almighty was certainly resting upon him.


By H. G. B.



I am writing from a place (Mount Airy, Surry County, N. C.) that I
visited as a missionary first in 1868. Then I labored in company with
Howard K. Coray, in this and Stokes Counties, N. C., and in some three
or four Counties of Va., for two years and three months, during which
time we baptized nearly three hundred souls, one hundred and sixty of
whom accompanied us home to Utah. It is of some of the incidents of
this mission that I wish to write.

I remember very well, that after laboring some months in Virginia, and
baptizing some thirty persons, we left Burke's Garden, Va., the 20th of
January, 1868, reaching this point after three days' travel. We were
absent from Burke's Garden just two months to a day, and during that
time we held fifty-four public meetings, baptized thirty persons, and
organized them into a branch of the Church. In addition to our public
meetings, we visited from place to place among the people, constantly
teaching, both day and night, often till after midnight.

It was generally understood where we were to visit, each day and night,
for a week ahead, and at each of these places, crowds of the neighbors
would assemble, coming from their homes, guided through the darkness of
the night by their pitch-pine torch-lights.

When, on these occasions, we met with the people, we had to do a vast
amount of teaching and singing (Elder Coray being an excellent singer),
and answer hundreds of questions. What one could not think of another
would. And thus we had to teach and explain and answer the demands made
upon us day after day, and night after night, until our instructions in
this manner covered hundreds of discourses, and until we were so nearly
worn out, that we had sometimes to retire to the woods and hide, to get
a little respite from our too-constant labor.

We indeed literally sowed the seed in tears and in peril, in the midst
of opposition and bitter persecution. But the Lord fully magnified His
name, His cause, and His servants, in all that we had to do and to bear.

The new Methodist church in this place, which was denied us to preach
in, was, two days afterwards, struck by lightning, and so nearly
demolished that, I am told, it was never repaired. A man, who was a
class leader, who abused his sister for going to our meetings, and
shamefully lied about Elder Coray and myself, and said all manner of
evil, falsely, against the Latter-day Saints and the gospel, was found
by his wife, the next morning, dead by her side; and because his body
did not get cold like ordinary corpses, he was not buried for nearly a
week after his death.

Two wealthy and prominent men, who used their influence and the power
of their wealth and position-to retard the work of the Lord here, met
with sudden and unexpected deaths.

Many other incidents of like nature might be mentioned that occurred
here during our stay. So many of them, in fact, occurred, that great
fear came upon the people.

While we labored in poverty, in all humility, contrite in spirit,
reaching out in our weakness after the honest-in-heart, many souls
were added to the Church. The poor had the gospel preached to them,
the Lord giving us a harvest of sheaves. The people hung upon our
words as the words of life; every expression and every movement was
narrowly watched. They read their Bibles as they had never read them
before; "They that erred in spirit came to understanding, and they that
murmured learned doctrine;" and they rejoiced in the Holy One of Israel.

How faithful then ought we messengers of the gospel to be, in the trust
that is reposed in us, to carry this glad message to our poor, fallen
brethren and sisters in humanity!

In conclusion, I wish to offer a little advice to the boys and young
men who may read this: Be very diligent in storing your minds with
all useful knowledge--with all the truths of the new and everlasting
gospel. Live pure lives in the sight of heaven, and the angels that
constantly watch every act of your lives. Be truthful, honest, sober,
virtuous and faithful in all things. The Almighty wants you, with your
innocence and purity and strength, to redeem the nations that sit in
darkness. And you may yet stand before rulers, kings, emperors, and the
great of all nations of the earth, when they will tremble and quail
before you, because of the power of God that will rest upon you.



While Brother H. K. Coray and I were laboring as missionaries in North
Carolina, we attended a Baptist meeting, rather on his account than
mine, as he had never been to such a meeting.

It was on Saturday, and the meeting was held in a bowery in the edge of
a wood, in Stokes County.

Shortly after our arrival, the meeting was opened in the usual way,
by the minister, the Rev. Mr. Mourning, the leading preacher of that
denomination. He arose and read his text from the Song of Solomon,
8th chapter and 8th verse: "We have a little sister, and she hath no
breasts," etc., after which, the preacher launched out in a discourse
made up from abuse and slander of other denominations.

First he commenced a tirade against the Methodists, by saying:

"There is the Methodist church; I do not read in the Bible of the
Methodist church; therefore, that church cannot be the true church.
Neither do I read of the Presbyterian church; it is, therefore, not
God's church. Nor do I read anything in the good book about the
Lutheran church; nor does the scriptures say anything about the
Campbellite church, nor the Catholic church, nor the Quaker church."

Thus he went on, mentioning all the leading sects of the present day,
saying none of these could possibly be the true church, because the
Bible was silent as to their names.

He seemed to take some pains to save the "Mormons" till the last, so
as to be thoroughly warmed up, that he might be the better able to do
justice to their case.

After awhile, getting all the steam on--mustering all his force,
he opened his battery upon the "Mormon" Church, saying the "Mormon"
Church was not mentioned anywhere in the scriptures, nor the "Mormon"
religion; neither the "Mormon Bible," nor "Joe" Smith, nor Brigham
Young, not even the word "Mormon" was mentioned there.

He finished up his abuse of the "Mormons" by saying they were the most
dangerous, and altogether the worst of the whole bad lot.

"But," said he, referring to the Baptist church, "ours is the Primitive
Baptist church--a Bible name. Ours is a Bible church, a Bible
religion," etc.

"Sometimes," he added, "we are called 'Iron Jackets,' sometimes, 'Hard
Shells,' but these are nicknames. Our true Bible name is 'Primitive

By this time he had been talking an hour, and had not once referred
to the text. But having apparently satisfied himself and a few of his
hearers in abusing other denominations in general, and the "Mormons" in
particular, he suddenly assumed the old "Hard Shell" wail, or preaching
tune, and drawled out:

"But my dear friends and breethring-ah, we have a little sister-ah,
and she hath no breasts-ah. I am very much afraid, my dear friends and
breethring-ah, that in that great day when we shall be spoken for-ah,
that some of us will be brought into that awful presence-ah, and there
find we have no breasts-ah. And oh, my dear friends and breethring-ah,
will not this be an awful condition to be found in-ah?"

Honestly, this is no exaggeration! Thus he held forth for an hour
longer, expressing no two sentences without the phrase, "my dear
friends and breethring-ah," being sandwiched in between.

I am very sorry I cannot give my readers the music, for it would be a
rich treat.

As he was about to close the meeting, I asked for permission to speak
for a few minutes.

"Not," said he, "till we dismiss our meeting; then if the people wish
to hear you I have no objection."

When he had dismissed his meeting, all the congregation sat down again,
thus giving me to understand they wished me to talk to them.

I commenced by stating to the audience that I wished to correct some
mistakes made by Mr. Mourning, relative to the name of the Church to
which I belonged. We were called the "Mormon" Church, which was a
nickname given us by our enemies, the true and legal name being, the
Church of Jesus Christ of Latter-day Saints; also that there could be
no other appropriate name for Christ's church. Churches that are not
His, should always be called by some other name than His, illustrating
to them that the church of Christ was never called by any man's name.
Christ's church in the days of Noah was not called Noah's church.
Neither was His church called the church of Abraham in his day, nor the
church of Moses when Moses lived. Nor was it ever called the church of
John the Baptist in the day that he was upon the earth. I closed by
saying that I never in the Bible had read anything about a "Primitive
Baptist church."

In the absence of anything better to say, he asked me if I did not like
John the Baptist.

I answered "Yes," and that he was called the Baptist because he had
baptized the people in all Judea and Jerusalem, and the region round
about Jordan, as Mr. Cloud (referring to a man that sat near me) had
made shoes for all the people near where he lived, and on that account
was called a shoemaker, but it did not follow that those for whom he
had made the shoes were also called shoemakers.

I requested him, if there was any evidence in the scriptures to
establish the Bible name of his church, to open his Bible and read it
to the people.

This he could not do, for the simple reason that there was no such
evidence in the Bible. Nor do I believe that this great Baptist
minister ever knew, till I brought this fact to his notice, that there
was no evidence in the scriptures to establish a "Baptist" church.
And the members of his church seemed to be disappointed and utterly
astonished that he was unable to produce the proofs asked for.

To prove that ours was a scriptural name, I referred to, and quoted
Matt. xvi. 18; Col. i. 18; Acts xx. 28; I. Cor. xiv. 33, and other

When I concluded my remarks, a large number of the assemblage gathered
about me, that is, the portion that were not Baptists, manifesting
towards me in various ways their good feelings. They were like their
prototypes, the Pharisees and Sadducees of old.

When the Savior overthrew some pet dogma of the Pharisees, as He often
did, the Sadducees would gather about Him, feeling very much elated;
and when He, in like manner, demolished some tenet of the Sadducees, as
very often happened, then the Pharisees rejoiced. But in the end all
the parties united against the Savior.

So it is in these days. The only thing in which the sects of this
day are united, is in their opposition to and persecution of the
Saints--the true followers of Christ.



In Surry Co., N. C., in 1868, Elder H. K. Coray and I had made out our
appointments ahead for the first, second, fourth and fifth Sundays in
August, but failed to get out an appointment for the third Sunday,
although we had made every effort to do so.

On the morning of the first Sunday, Esquire William Hill came to us and
reported that some Methodist ministers had given out an appointment
for the bowery, at Cross Roads, at eleven o'clock a. m., on the third
Sunday of that month, for the purpose of "exposing 'Mormonism.'"

The squire seemed very anxious for us to make an appointment for the
same day and place, at two p. m., which, after due deliberation, we
did, referring to the other meeting and its purpose, and then stating
that we would, at our meeting, continue the exposition of "Mormonism."

The news of these appointments soon spread far and wide, as connected
therewith was also the idea of a discussion.

Arriving at the place a little before eleven o'clock a. m., we found
the people had filled up the bowery, and the woods also seemed to be
alive with them.

But those ministers, after hearing that we would reply to their slander
in the afternoon, failed to put in an appearance.

However, four others, two Methodists and two Missionary Baptists,
attended the meeting.

Discourses were delivered by two of these divines, one of each
denomination, neither of whom alluded to our people, or doctrines; but
each, at the close of his sermon, gave liberty to any other minister to
reply to any doctrines that had been advanced.

No one replying, their meeting closed at half-past one o'clock, at
which time we announced that there would be a recess for thirty
minutes, when our meeting would commence.

The intermission afforded them time for all to take dinner, as nearly
all had brought lunch from their homes.

During the forenoon meeting, crowds of people were strolling through
the adjacent woods, among the carriages, wagons and horses, and
crowding about the well. But when our meeting commenced, all gathered
in and about the bowery, into a vast and compact assemblage.

The contrast was apparent to all, and especially was it gratifying to

The Rev. Mr. Cordell, a Baptist, took his seat upon the stand with us.
The Rev. Mr. Gray, a Methodist, sat in front and near the stand tilting
himself back in his chair, with both thumbs inserted in the arm holes
of his vest, looking as if he thought St. Paul's overcoat too small to
make a vest pattern for him. The two others sat near Mr. Gray.

Our meeting opened. The discourse was upon the first principles of the
gospel--faith, repentance, baptism, the bestowal of the Holy Ghost, the
gifts and blessings enjoyed by the members, and the organization of the
Church with Apostles, Prophets, etc.

Quotations from the Bible, in abundance, were brought forward to fully
prove these points of doctrine.

The preachers and many of the people seemed to be very much astonished
that it was such an easy matter to establish these doctrines by the
scriptures. Especially did the Rev. Mr. Gray forget all his assumed
dignity, and, leaning forward in his chair, looked as amazed as he
could be, evidently realizing that he, for the first time in his life,
was listening to the gospel.

At the close of the discourse, liberty was extended to any person
present to make remarks upon the doctrines we had set forth.

The Rev. Mr. Cordell arose, and said, "I have belonged to the
Missionary Baptist church for thirty years, and have been a minister
of that church for twenty-five years of that time, and I have just
listened to a discourse, setting forth the doctrines I have always,
during that time, believed in and preached. Yet, I will not believe
except Mr. Boyle will work a miracle, and, even then, I will not go to

Now this great preacher (for as such was he esteemed by the people
who knew him), when he arose to his feet, was white as a ghost, and
trembled from head to foot, really not knowing what he was saying.

I must confess that I was surprised at what he said, and so were
nine-tenths of those present.

I could see the people all through the audience exchanging glances
of astonishment, and many were really chagrined, and some actually
laughing at the absurdity of what he was saying.

All knew what he said was false, when he asserted that he had always
believed in and preached what he had just heard.

When he sat down, I called the attention of the people to the
inconsistency of calling for a miracle, to make him believe what he
professed to have believed and preached for twenty-five years. As to
whether he had really made a truthful statement, I said I would leave
them to decide, as they were all acquainted with his reverence and I
was not. I also referred to the idea he seemed to entertain, that some
one wished him to go to Utah. I was sure I had not invited him to go to
Utah, neither did I believe any of my friends had.

His brother preacher remarked, next day, to Squire Hill, that he would
not have had "Brother Cordell" so disgrace himself for five hundred
dollars out of his own pocket.

The result of the meeting was good. The report of it went far and wide,
and helped us to a great extent in our subsequent labors. A great many
were soon afterwards baptized in that section, among them 'Squire Hill
and five or six of his family.

We afterwards looked upon it as providential that we did not get out an
appointment sooner for the third Sunday in August, 1868.

Apropos to this incident, I may mention that when I was in North
Carolina, recently, I was informed by a number of persons that Mr.
Cordell often asserts that the Latter-day Saints can prove all their
doctrines by the scriptures, and that he never speaks evil of them.



Never shall I forget the first time I was called upon to make an effort
to preach the gospel. It was in Pittsylvania County, Virginia, in the
month of June, 1844.

I had been ordained an Elder and set apart to take a mission to
Virginia, in company with Elder Sebert C. Shelton.

My extreme youth prevented me from realizing the responsibilities of a
mission. Being a beardless boy, it never occurred to me that I would be
called upon to preach. Up to that time I never had been upon my feet to
say a word in public.

At a meeting which had been advertised for two weeks, at the Methodist
camp meeting ground, in a grove, in the County before mentioned, were
gathered an assemblage of six or seven hundred men, women and children,
priests, doctors and lawyers, the largest meeting I had ever witnessed
up to that time.

I came to this meeting from one part of the County, and Elder Shelton
was expected to come from another quarter. But the time to commence
meeting had arrived, and Elder Shelton had not.

The audience was impatient. A party of three or four of the leading
citizens waited upon me, to know if I would not address the meeting.
There never had been a "Mormon" meeting in that County before, and they
could not afford to be disappointed.

I was sitting near the center of the meeting (not realizing that the
stand was my place) when these men made the inquiry.

If a battery of artillery had been discharged in our midst, I do not
think it would have so startled me, as did this request.

For the first time I began to realize that it was my duty to try to
advocate the religion I professed.

Just as I was going to answer that I would make an effort, Elder
Shelton walked upon the stand, and this seemed to lift a mountain from
my shoulders.

Brother Shelton looked wearied and sick, but opened the meeting with
singing and prayer, and sang again before he discovered me in the
audience. Then he immediately called upon me to come to the stand and
preach, as he was too sick and feeble to attempt it.

To say I was scared, would scarcely convey a proper idea of my
condition. I was in a tremor from head to feet, and shook like a leaf
in a storm, scarcely knowing what I did.

I took up Elder Shelton's Bible which lay upon the front board, and
without any premeditation, I opened at the third chapter of John, and
read the fifth verse.

By the time I had finished reading, all my trembling had left me, and
I felt as calm and collected as the quiet that succeeds the storm. The
subjects of the first principles of the gospel were opened to me like
print, only plainer and more powerful.

Faith, repentance, baptism for the remission of sins and the laying on
of hands for the reception of the Holy Ghost, came to me in succession
and in their order. And those priests, doctors, lawyers and people did
not appear to me more formidable than so many butterflies.

No miracle ever performed by the power of God, could have had a more
convincing effect upon me, than did the help that came to me through
the power of the Holy Ghost on that occasion. And I am fully convinced
in my own mind that never since have I preached a more effective
discourse, nor one accompanied by more of the power of God.



After delivering my first sermon or discourse I indulged in some very
extravagant reflections and ideas relative to my great success.

I thought it easy enough for a "Mormon" to be a preacher. I considered
it no wonder that Brother Jedediah M. Grant was such a splendid
speaker. I never afterwards expected to have any trouble so far as
preaching the gospel was concerned.

It never occurred to me that there was any chance for a failure. As the
power and inspiration enabling me to preach came from God, it was, I
thought, simply impossible for there to be any failure.

However, in this I was never more disappointed, as I will show:

In a few days after I preached my first sermon, and in the same
neighborhood, we held another meeting, when Brother Shelton called on
me again to preach. And when, in obedience to the call, I arose to my
feet, it was with all the confidence and assurance possible. But to my
surprise and chagrin, I could scarcely utter a word.

I was spiritually, mentally, and almost physically blind, and the power
of darkness seemed to have complete control over me.

After struggling with this power for a few minutes, I sat down in
confusion and shame, not having been able to speak one connected

Immediately, something seemed to say to me, "Now you have learned two
important lessons: what you can do when the Lord helps you, and what
you cannot do, without His help."

No doubt some of my young friends are ready to ask, "Why did you fail?"
It may have been that I was not sufficiently humble, and perhaps had
not given God the glory to that extent that I should.

The best reason, however, I think, was that the Lord designed to teach
me a valuable lesson, which I am proud to say I have never forgotten;
and to this day, when I arise to preach the gospel, I say: "O! my
Father, help me on this occasion by Thy Holy Spirit."




In the latter part of October, 1849, a number of missionaries started
from Salt Lake Valley to go to the States, among whom were several of
the Twelve, who were going to introduce the gospel to foreign lands.
Elder Erastus Snow was appointed to Denmark, Lorenzo Snow to Italy,
myself, in company with John Pack and Curtis E. Bolton, to France, and
Franklin D. Richards to England. We were accompanied to the States by
Elder Jedediah M. Grant, Bishops Edward Hunter, A. O. Smooth, Edwin
D. Woolley, Joseph Heywood and a number of other Elders and brethren.
Several merchants also accompanied the expedition.

While journeying, we had a variety of singular adventures, and
experienced some remarkable interpositions of providence during the
trip, some of which I will relate.

When we arrived at a point some distance west of Laramie, as we turned
out our horses, at noon, suddenly a large body of Indians, amounting in
number to a hundred or a hundred and fifty, appeared in sight.

They were evidently on the lookout for a body of Crows, a hostile tribe
of Indians, who had hovered around us for some time on our journey.

As they first came in sight they swept along with all the abandon of
the red man, and their appearance was really very imposing. They were
perhaps a mile from us when we first saw them.

I was very much interested in their appearance, as they came dashing
down upon us on their fiery steeds, in warlike costume.

The manes and tails of their horses were painted various colors; and
the Indians themselves, painted and arrayed in their richest and gayest
styles, prepared for war, presented a magnificent aspect.

But our personal safety soon led us to other reflections.

While a part of the company immediately gathered up the horses, another
part attended to our firearms; and before the Indians reached us, we
had formed a line for defense, with our guns and pistols all prepared
for anything that might transpire.

The Indians rode to within about two rods of us, and then made a halt;
and as we had our guns leveled at them, they immediately assumed a
hostile attitude. Some of them having flint-lock guns, commenced
pecking their flints and making ready for firing, and others wet their
finger ends and placed their arrows in their bows, preparatory to an

While thus engaged on both sides, waiting for anything that might
transpire, a fat, jolly-looking Indian came lumbering up on horseback,
not having been able to keep pace with his more youthful companions. He
held up both hands, and, as I understood this was a sign of peace, and
that he evidently desired to avoid any collision, I went out to meet
him. He then produced a paper, which stated that these Indians were
peaceable and friendly. It was signed by a Major Sanderson, who was
then commanding at Fort Laramie.

Although their attitude did not bespeak the most pacific intentions,
we, of course, received the statement with as good a grace as possible.

While waiting, several Indians attempted to pass us on the flank. When
he saw this, Brother Grant, who had assumed command of the company for
the time being, ordered a number of men to level their guns at them,
which caused them to remain.

As we could not talk with them nor they to us, and as no interpreters
were present, we had to judge by signs as best we could.

They pointed out to us several sentinels placed on the tops of
mountains in different directions, and intimated by signs that they
wanted these men to go to them, so we permitted them to pass.

The chief then touched his mouth or tongue, and we supposed that they
desired something to eat. I made a motion for the chief to move his
men back, which he did. They sat down and we furnished them with beef,
crackers, tobacco, etc.; but we found that they were not hungry, and
that they were anxious to talk with us.

We smoked the pipe of peace with them, and then harnessed our horses
and prepared to start, when they formed a line on each side of us; each
of our men, as a precautionary measure, taking his gun in his hand as
he drove his team.

The chief expressed a desire to have some of us go to his camp, which,
he informed us by signs, was not far off. Lorenzo Snow, Bishop Hunter
and I accompanied him, and our train moved on its course.

The camp, which was about three miles from our own encampment, we
found to be very large. The Indians were very well-formed, athletic
men, and good specimens of their race. There were a great many
respectable-looking lodges, and I should suppose about three thousand
horses grazing about.

When we met them the chief seemed somewhat chagrined, and we thought
that the repulse of his men by us was the cause.

There was a Frenchman at the camp, who acted as interpreter during our
interview. In our conversation the chief asked us why we had assumed a
warlike attitude towards his people.

We told him that we were not acquainted with them, and thought it best
to be prepared. We did not know but that they were some of the Crows,
who had been hovering around us.

They were anxious to know about the Crows, having heard that they
were going to steal some horses from them. After a short and pleasant
interview, we left and joined our camp.

That night we put out a strong guard around our horses, and the same
night the Crows stole a good many horses from these Indians, as well
as the horses of some trappers who were in the immediate vicinity; but
ours were not molested.

On reaching Fort Laramie we were very courteously received and kindly
treated by Major Sanderson.

As it was late in the fall, the snow began to descend and the whole
country was covered to about twelve inches in depth.

Immediately after we crossed the south fork of the Platte River we met
with a very remarkable circumstance which we were led to look upon as
a providential occurrence and the interposition of the Almighty in our
behalf. Along the road that we traveled all the way from there to Fort
Kearney, the snow had been blown from the road the entire distance, as
if swept by a broom, leaving a clear track for us to travel upon.

It was very difficult to find nutritious food for our animals, the
grass having been killed by the frost, and before we reached the
Missouri River many of them failed and a number died.

The very last day before we arrived, we encountered a very severe snow
storm, which made it extremely difficult for the animals to move, and
many of them gave out. After much difficulty we arrived at an old
deserted fort, on the Missouri River, parties bringing in the wearied
animals as best they could.

Although an old deserted log house, with large openings between the
logs, and without windows and doors, was the only shelter afforded us,
I am not aware of any time in my life when I experienced a greater
sense of providential interposition and relief than I did with that
temporary refuge from the storm.

We stayed there the next day and found a family, in the immediate
vicinity who cooked and provided for us. We found that the ice was
running very strong in the Missouri River, and that it was impossible
to ferry across.

The succeeding was one of the most severely cold nights I ever
experienced, and in the morning some of our party went down to the
river and found that the floating ice had lodged and formed a bridge

A company was selected to see if it was safe, and they returned and
stated that they thought the ice, though very thin, would bear us.

We immediately made preparations to cross the river, and, although it
was very rough, we took our wagons over without much difficulty; but
found that towards the last it began to be shaky and uncertain.

Mr. Kinkead, a merchant, who was along, having a lot of gold dust in
his possession, was afraid his team would sink before he got over, and
he carried it over on his shoulders, leaving his man to bring the team
over as best he might.

After using all the energy we could to get our teams over, the last one
had only just crossed the river when the ice gave way and floated down
the stream, thus exhibiting another remarkable manifestation of the
providence of God towards His Elders who were going forth on missions
to proclaim the gospel of salvation to the nations of the earth.

Many people would be apt to look upon these things as natural
occurrences; I ascribe them to the power of that Being who says the
hairs of our heads are numbered, and that a sparrow cannot fall to the
ground without our Father's notice.



The following incident in the life of Elder Thomas Phillips, of Scipio,
shows how mindful the Lord is of His servants, even in what may be
deemed small things. We will give it in Brother Phillips' own words.

"I have witnessed the providences of the Lord in various ways, while
traveling without purse or scrip, preaching the gospel of Jesus Christ,
and have realized that to such, when faithful, the Lord has manifested
His loving kindness, and that His watchful care over them is sensible
to their understanding.

"One item, although it may appear small, is of particular interest to
me. It is as follows:

"I was traveling in the towns and villages in a part of the County of
Surrey, England, preaching the gospel as revealed from the heavens
through the ministry of holy beings. Under these circumstances, food
and raiment were sometimes hard to obtain; consequently, at one time I
had a hat that was very much the worse for wear.

"In a village called Hersham, in that county, lived a brother by the
name of William Hobbs, whose house at I sometimes visited, and received
food and lodgings.

"One night Brother Hobbs dreamed that a personage came to him and told
him that Brother Phillips would be at his house on a certain day,
naming the time, which I think was four or five days from the time he
dreamed. He was further told that he must get a new hat for Brother
Phillips; for the one he wore was very shabby.

"This dream was very much impressed on the mind of Brother Hobbs, and
troubled him sorely, for it found him without money and some miles from
any town where he could buy a hat.

"Brother Hobbs was the overseer of a small number of men, whose work
was to keep some miles of railroad in repair for the safety of the

"When the day came that I was to be at his house in the evening, he
went to his work very low-spirited, not having obtained the hat. While
at work on the track, a long train of cars came along, and when passing
the place where Brother Hobbs and his hands were at work, a hat,
suitable for the finest gentleman in the land, flew out of one of the

"Brother Hobbs shouted, 'That's the hat for Brother Phillips! Thank

"When Brother Hobbs came home in the evening, I was there, it being the
time specified in the dream.

"He walked up to me and said:

"'Brother Phillips, I was to give you a hat, and here it is.'

"To our surprise, it fitted me well.

"As a matter of course I was anxious to know who was so thoughtful for
an Elder of the Church of Jesus Christ of Latter-day Saints; and, in
answer to my questions, Brother Hobbs told me the dream.

"Then I knew, and still know, that the providences of our Heavenly
Father were, and are, working in favor of the servants and Saints of
the Most High."



When the Twelve Apostles, under the presidency of President Brigham
Young, went to England, it fell to the lot of Elder John Taylor (now
President Taylor) to go to Liverpool to labor. At that town he was the
means, in the hands of the Lord, of raising up a branch of the Church.

Among others who were baptized was a man by the name of McGaffey, an
Irishman. Sometime after his baptism he invited Elder Taylor to make
a visit to his house, which he did. He met there a man by the name of
Tait, also an Irishman, whose home was in Ireland, but who had come to
Liverpool on some business or a visit.

The conversation was kept up till a late hour in the evening, the
principal topic, of course, being the gospel.

When Elder Taylor arose to depart, Brother McGaffey accompanied him
to the door, with a light, to show him the way out. While standing
there making the parting remarks, and taking leave of each other,
Elder Taylor felt suddenly led to predict to Brother McGaffey that his
friend, Mr. Tait, would be the first man baptized into the Church of
Jesus Christ of Latter-day Saints in Ireland.

He had no sooner made this prophecy than he became startled at what he
had said, for at that time there were no Elders in Ireland, and none
had been there, and, so far as Elder Taylor knew at the time, none were
likely to go there. Yet the Spirit of the Lord inspired the prophecy,
and the Lord prepared the way by which it would be fulfilled. It was a
prediction which a man could not fulfill, without God had inspired it
and arranged circumstances to bring it to pass.

Time rolled on, and Brother McGaffey desired to make a visit to his old
place of residence in Ireland, and he was anxious that Elder Taylor
should accompany him. He had received the gospel himself, and whatever
his own weaknesses might be, he valued it then, and wanted his kindred
and acquaintances in Ireland to have it also.

So it was arranged they should go together, and they repaired to a town
called Newry.

In that country, and there are others very like it in this respect,
when friends have been long separated, there are some who think
that the best way to manifest good feeling and joy, at the reunion,
is to drink whisky together, and they think these meetings hardly
satisfactory unless they can get drunk.

McGaffey had a good many neighbors and friends, and he had, or thought
he had, to drink with them. The consequence was he got drunk, not once,
but several times.

Probably the first time he got drunk he was so ashamed of his conduct,
he a man professing to be a Latter-day Saint, that he got drunk the
next time to hide his shame. There are people, of whom we have heard,
who take just such a foolish, ridiculous course as this.

But whatever his motives were, he got intoxicated, and the people of
the town knew it.

This would have been bad enough under any circumstances; but worse
when it was known that he was a member of the Church of Jesus Christ
of Latter-day Saints, for, drunk as he was, he had taken pains to let
everybody whom he met know what Church he belonged to.

This is a habit that many drunken people have. He not only told them
what he was, but you may be sure he did not fail to tell them that he
was accompanied by one of the Twelve Apostles, and he boasted about
him, how eloquent he was and what a knowledge of the scriptures he had,
and told many other things of a similar character.

This, you will readily understand, was scarcely the way that Elder
Taylor wanted the gospel introduced for the first time to a people or a
nation, and, we doubt not, he was terribly mortified at the ridiculous
conduct of his companion. But he was there, and he had to make the best
of it.

They succeeded in obtaining, what in that country is called the
"Sessions House," which we would call the "Court House," to hold
meetings in, in which he preached and gave out another appointment for
the next evening.

The people, knowing probably of McGaffey's conduct, were very uneasy
and restless, and kept going out and coming in, so much so that Elder
Taylor told them that he did not feel like talking to them. He had
plenty of appointments to fill, and abundant opportunities of speaking
to people who would be glad to listen to him, he said, and as they
seemed so indifferent about paying attention, he would not speak at
that time. He added, however, that if there were any there who wished
to ask questions, or to converse with him, they would find him at a
certain place, mentioning to them the number of the house and the name
of the street where he stopped.

After this, they went out into the country, and held meeting in a large

This was well attended by the people and good order prevailed.

Among others who were present, were a number of young men who were
being educated at a college in that vicinity, who had many inquiries to
make about the principles of the gospel.

In taking the route back to where they could get a conveyance to carry
them into Lisburn, they had some little distance to walk, and Elder
Taylor had his valise with him, which he had to carry.

On the road they passed near the farm of the Mr. Tait, whom Elder
Taylor had met at McGaffey's in Liverpool. Brother McGaffey thereupon
proposed to Elder Taylor that they call upon him.

They found him at home, and when they arose to pursue their journey, he
accompanied them, and insisted upon carrying the valise.

The conversation, we may naturally suppose, was upon the gospel and its

They had not gone very far when they came to a "loch," the name which
is given to a lake in that country. Upon nearing this, Mr. Tait spoke
out to Elder Taylor, in the language of the eunuch to Philip (_ Acts
viii._, 36): "See, here is water; what doth hinder me to be baptized?"

Elder Taylor replied: "If thou believest with all thine heart, thou

Mr. Tait answered: "I believe that Jesus Christ is the Son of God, and
I believe also the principles which you teach."

And right there, Elder Taylor baptized him, and confirmed him a member
of the Church of Jesus Christ of Latter-day Saints, and ordained him a

Thus did the Lord bring about the fulfillment of the prediction which
he had inspired His servant to make, and Mr. Tait was the first man
baptized in Ireland, in this dispensation, by the authority of the holy




Among the Elders selected to go upon missions in the fall of 1875, was
James T. Lisonbee. He was assigned to the Southern States, and went
to the State of Mississippi. There he met a few relatives, whom he
visited, and sought an opportunity to preach the gospel to the people,
but found no opening.

After a brief visit, he packed his books and clothing into a valise
and started afoot across the country northward, intending to go to
Tennessee and join Brother D. P. Rainey, whom he found, after a long
and weary journey, almost bedfast with chills and fever.

After spending only a day and night with him, Elder Lisonbee started
for the mountains of Northern Alabama, seemingly urged on by a spirit
that would not let him rest.

He had no idea where he was going, or what he would find. Day by day
he walked on, footsore and weary, without money and in a land of
strangers. He often had to travel till a late hour in the night, before
obtaining a place to sleep or a little supper.

He met rebuffs and then kindness; was sometimes well-cared for, and
again hungry; and was often refused food and shelter.

He did not feel to stop by the wayside to preach, but pushed steadily
ahead. He crossed the Tennessee River, climbed Sand Mountain, and one
night found shelter with a man who sat up and talked till a late hour
with him on the principles of the gospel.

When morning came Elder Lisonbee was putting his books back into his
valise, preparatory to another start, when his host suggested that he
stop and preach to them, which was readily assented to, on condition
that a place could be obtained and anyone would provide for him during
his stay.

Both of these things the man said he would attend to, and for the first
time in several weeks he lay by for a rest.

A log church was secured, the people notified, and on Sunday a goodly
crowd gathered to hear the new, strange doctrine that was to be

Close attention was paid, and after the meeting, when he was again
packing his books, preparatory to continuing his journey, one of his
audience asked him to dinner, and suggested that some of the people
might want to talk with him on the Bible.

Accompanying his newly-found friend home, which, by the way, took
him in the direction he wanted to go, he found quite a few gathered
together to hear something new. A lengthy and interesting fireside talk
was held during the afternoon, and he was urged to hold another meeting.

An appointment was made for Tuesday night, at a private residence,
where the room was filled, and still another appointment was made.

A general desire began to be evinced to learn what the Latter-day
Saints taught.

The ministers became alarmed, and besought the people not to hear
him, and a mass meeting of the law-abiding (?) citizens was called to
protest against the Elder being allowed to teach any longer.

He continued, however, to hold his meetings. Friends sprang up on every
side. He soon found some who desired baptism, and eventually succeeded
in baptizing about thirty people, who immediately made preparations
to emigrate. They disposed of their property, combined their means
together and thereby helped the poor, and the Elder had the privilege
of leading out, by the same road he traveled coming up the mountain, a
goodly company, numbering some sixty or seventy souls.

These people eventually located in San Luis Valley, Colorado, and are
becoming good and prosperous Latter-day Saints. They will doubtless
recognize, in this little sketch, a history of the manner in which the
gospel came to them.

It will also serve to call to mind many incidents connected with the
wise, prudent and unselfish labors of Elder Lisonbee, who was called
upon to pass beyond the vail while on his return from his mission.

While upon that mission he performed a work that will add to his glory
while eternities shall endure, and set an example to young Elders every
way worthy of imitation.




The people of the world generally have no faith in the promises made
to the Saints, on condition of their obedience to God's commandments,
and when they witness the fulfillment of those promises they prefer to
attribute it to some other than the real cause. The Latter-day Saints,
however, like saints of former days, have been placed in positions to
test the truth of these promises, and know that they are indebted to
the Almighty, and to no one else, for their fulfillment. Especially is
this the case with the Elders who go upon missions to the nations of
the earth and faithfully discharge their duties.

Those who have learned the ways of the sectarian churches know that
their ministers are supported by salaries, given them for preaching;
that is, they "preach for hire and divine for money," in fulfillment
of Micah's prediction. But the Lord has, in our time, agreeable to the
ancient pattern, called men to "go into all the world and preach the
gospel to every creature," "without money and without price."

"Freely ye have received; freely give!" is the injunction, with a
promise that if they respond to the call and put their trust in God, He
will provide for their wants by raising up friends unto them, who will
aid them in their travels and give them food and shelter.

Hundreds of Elders could testify that they have realized the
fulfillment of these promises while traveling among the nations of the
earth without "purse and scrip."

When in want they have petitioned the Lord by the humble prayer of
faith to aid them in the hour of need, and He has never forsaken them.

A young Elder in one of the Southern States, not long since, when his
boots were the worse for wear and his toes in danger of protruding,
asked the Lord, in a very plain and simple style, to provide him with a
pair of shoes.

A day or two later, at the close of a meeting, a gentleman came to the
Elder and asked him to accept of some money which would aid him in
obtaining a pair of shoes.

The following day a shoemaker, who had made the acquaintance of the
Elder, happened by where he was stopping, and having discovered that
the Elder needed some shoes, told him that he had just made a pair
for himself, but through some mistake they would not fit him, as they
were too small, and asked the Elder if he would not accept them as a
present. He did so with gratitude, and found them to be as good a fit
as if they had been made for himself.

Thus he received a literal answer to his prayer and more too. Yet
neither of these people had he asked for money or for shoes.

This is one example among numberless instances of a similar nature that
have occurred in the experience of scores of Elders.

By such means, also, the Elders learn who are their friends, and will
give a favorable account of such people before the Lord, and they will
receive at His hands a just reward.

The people, also, who befriend the servants of God, have been
remarkably blessed, not only temporally, but in many instances have
been raised from beds of sickness by the power of God.

An instance may be cited which occurred not long since in one of the
Southern States.

A lady, whose husband and herself had treated the Elders with kindness,
was taken quite sick, and the affliction soon proved to be very serious
indeed. Three physicians were called to attend her, which they did for
several weeks, with little or no prospect of her recovery. Finally they
gave her up.

The Elders having returned to that neighborhood from a tour in another
County, this lady sent for them to come to administer to her the
ordinance of the gospel for the healing of the sick. She had heard
them allude to such an ordinance in their preaching, and found that
what they taught agreed with the pattern given in the New Testament.
They laid their hands upon her, at her earnest request, and after
repeating the ordinance several times, with prayer and supplication,
she arose from her bed of sickness to which she had been confined for
ten months. She requested baptism, and soon after rode a horse to a
stream of water, and was baptized and confirmed by the servants of God.
Numbers of astonished witnesses were present and she was looked upon
as a living miracle. She and her husband, with others, soon afterwards
gathered with the Saints in Southern Colorado.

Another instance of healing was in the case of a little girl who had
been seized with fits, in which her limbs were drawn up and caused to
quiver, and her eyes turned back as if she were dying. The Elders,
being present, administered to her, and, through the ordinance of the
gospel and the prayer of faith, she was healed by the power of God.

Scores of similar manifestations occur in the travels of the Elders
abroad in answer to the humble prayer of faith. Such instances, and the
remarkable way in which God preserves and provides for His messengers
who are sent to proclaim the everlasting gospel to the nations, confirm
the faith and increase evidence to the testimony of the Elders of
Israel, and when studied with honest and prayerful hearts by the youth
of Zion, tend to promote faith in their minds and prepare them to
assist in building up the kingdom of God upon the earth.

Many who are now young and inexperienced will probably soon be called
to bear the gospel message to the nations, and they should prepare
themselves for the noble work.




One of the most astonishing attestations of the promise which the Lord
makes to His servants, that they "shall not be confounded," that I have
ever heard, was related to me by an experienced missionary, in whom I
place great confidence, and for whose character I have great respect.

The incident and attendant circumstances, as nearly as I can
recollect, were as follows, and I am sure I give the same in a manner
substantially as related to me:

Brother A--first heard the gospel when a youth, in his native
country--England. He was soon convinced of its truth, was baptized at
the age of eighteen, and immediately after his baptism was ordained
an Elder, and sent forth to preach the gospel. He was an unlettered,
unsophisticated, bashful youth, one of the last, it would have been
thought, to be selected to preach the gospel.

He started forth and arrived at a strange village, where, at a late
hour, and after some interesting adventures, he was taken in by a
kind-hearted man and his wife, who made him very comfortable.

On the next day he conversed with them upon the gospel.

They thought it remarkable to see such a boy as he was, out as a
missionary of a new religion, became interested, and asked him to hold
a meeting in their house.

He had never preached in public, but he said he would do the best
he could. The appointment was spread, and the house was full at the
appointed hour. The young Elder astonished himself at the ease with
which he preached a long discourse on the first principles of the

Among those who had come to meeting was a hardened infidel, who was a
very cunning reasoner, and who had made it a practice for many years
to argue against the divinity of the scriptures. Nothing pleased him
more than to draw some minister into a debate, and then to present some
of his "unanswerable" arguments against the Bible. He had vanquished
every minister in the village, and every itinerant preacher who had
held meetings there for years, whom he could succeed in drawing into a

When the young missionary had ceased preaching, some of the audience
commenced to ask him questions. Presently the infidel, evidently
thinking to easily vanquish so weak an adversary, commenced with his
usual routine of questions, and at length asked:

"So you believe the flood actually drowned all the animals in the world
except those in the ark?"

"Yes, sir," answered the Elder.

"We know that, not very long after the flood, many kinds of animals
were found in various parts of the world at a great distance from
where the ark landed, and even upon islands of the sea, far from the
mainland, and under such circumstances as would render the theory of
transportation by human means an absurdity. Now, how did those animals
come to exist in the different and distant islands and continents?"

This question was the infidel's "trump card." At the right juncture in
his debates he always asked it, and had never yet met with a minister,
or any other Bible believer, who could satisfactorily answer it.

The young missionary felt his utter inability to answer this question.
In trying to frame a reply, he sat gazing abstractedly at the ceiling
of the room. The audience who remained knew that this was the great
argument of the infidel, and did not, for a moment, suppose that the
boyish preacher could meet it.

Suddenly there appeared before the young missionary's eyes, as if
it were suspended in the air, a scroll. On the scroll appeared, in
brilliant golden letters, these words: "In the days of Peleg the
earth was divided." (_Gen. x._, 25). Instantly an explanation of the
infidel's problem burst upon his mind.

He calmly and deliberately proceeded to explain that, prior to the days
of Peleg, this whole earth was one vast continent, inhabited in its
various portions, with different kinds of animals; that in the days of
Peleg this vast continent was broken up into smaller divisions of land,
islands, etc., and that, in this manner, the animals upon its surface
accompanied the land in its divisions.

The infidel was confounded, the multitude astonished, and the young,
illiterate missionary triumphant. Several remembered the passage of
scripture, and none could gainsay the missionary's explanation. The
latter, however, had no knowledge of any such a passage in the Bible,
as he had read but very little of it, and, had the answer not come to
him by revelation, he would have been confounded.

The scroll was so plainly visible to him that it seemed as though
others could see it, but they did not.



In the early history of the Church, Apostle David W. Patten and Elder
Warren Parrish were traveling, in the State of Tennessee, preaching the
gospel and organizing branches of the Church.

In one locality, where considerable interest had been manifested and
the usual opposition met with, the latter culminated in the arrest
of the two missionaries upon the charge of being prophets, which was
preferred by some of the people, when they were actually carried before
a committing magistrate to be tried on the accusation.

The court was called, a jury summoned, and a great crowd of people
gathered to see the result of so remarkable a trial.

Elder Parrish was somewhat of a lawyer, in addition to being a good
public speaker, and begged the privilege of pleading his own case and
that of his fellow-prisoner, which the court readily granted, and,
after some preliminary work, the trial opened.

Witnesses were examined as to the teaching of the two Elders, much
contradictory evidence was given in and a great amount of wrangling
indulged in by the prosecuting attorney in trying to make a case
against the prisoners.

After the prosecution had made up its case and the attorney had
concluded his speech, Brother Parrish replied in quite a lengthy
_sermon_ on the first principle of the gospel, and then taking up the
legal bearings of the case, he claimed immunity from prosecution on the
ground of constitutional right to free speech.

During his speech it was quite evident that he had changed the popular
feeling very much, and that many of the audience were in sympathy with
the Elders.

Apostle Patten seems not to have relished the entire proceedings,
doubtless looking upon it as equal to or worse than a farce, and
considering that it was a disgrace to the courts of a free country.

As the defense closed and rested the case, he arose to his feet, and
with a look of indignation on his face, turned full upon judge and
jury; he raised aloft an immense walking stick, and in a voice of
almost superhuman force, he exclaimed:

"If the Lord Almighty will turn this stick into a sword, I will cut
heads off faster than He ever rained quails on Israel in times of old."

The judge dodged from his chair, the jury tumbled off the jury bench,
the nearest bystanders sought safety by increasing the distance between
themselves and the indignant Elder, and general consternation prevailed
in the midst of the panicstricken crowd.

Turning to Elder Parrish, Brother Patten said, "Follow me," and both
of the Elders walked out of the court room, mounted their horses and
quietly rode away, not a word being said or a hand raised to stop their


By W. B.


Thinking some incidents from my experience might be of interest to the
young Latter-day Saints, I submit them for their perusal.

I was born in the year 1835, was reared in the Church of Jesus Christ
of Latter-day Saints, and shared in its persecutions. At the age of
thirteen, in 1848, I drove a team from Winter Quarters to Salt Lake
Valley without any accident worth mentioning. The team consisted of
five cows and one ox, making three yoke of cattle.

After we arrived and got fairly settled, my parents died, and left me
without an education, as was the case with many more young folks who
were driven with the Saints, and on this account deprived of schooling.

In this condition, I concluded to make a home for myself.

Before I was seventeen, it being the counsel to marry young, I went to
President Young, as I was well acquainted with him, and told him what I
thought of doing.

He advised me to get married.

I took his counsel, got married and lived with my wife's folks for a
short time, as they requested.

Now, my young readers, we had not the value of fifty dollars, all
told. I imagine, too, you think this was rather young for such and

It was then, and is now the counsel to marry young--of course, at
a proper age--and I bear my testimony to the good effect of early

My vocation was that of a farmer. The drawbacks we had in consequence
of crickets, grasshoppers, drouth, alkali, etc., can be better imagined
than described. A few circumstances will suffice to show how my wife
and I were blessed by the Lord.

In the spring of 1855, seed wheat and bread-stuff were very scarce. I
had none; but a neighbor of mine owed me a few bushels of wheat, and
I went to collect it. He was absent from home, but his wife, being
acquainted with me, sent me to the granary alone to help myself.

When I had put up all the wheat that was due me except the last half
bushel, and while in the act of filling that, the temptation came
to me to steal some of my neighbor's wheat. He had plenty and I had
none, except the little I was then getting. I might take it without
being detected, and he would never miss it. The thought had scarcely
got through my mind when I knew it was from the evil one; and, as a
punishment to myself for entertaining the temptation, I emptied part of
the half bushel that was then in my hand back into my neighbor's bin,
and did not take all that was my just due.

I took my wheat home. It was not as much as I wished to sow, but I was
satisfied, and thankful for it. I placed it in a room adjoining the one
I lived in, got my ground ready, and, as fast as I required it, I took
wheat from my small store to sow it with.

I sowed all the ground I wished to, and sowed it thickly, as I wanted a
good crop at harvest time. I afterwards noticed that I still had some
sacks with wheat in left. I saw that they were my sacks, and it must be
my wheat. I called my wife's attention to the matter, and then it was
that the Spirit of the Lord rested upon us and convinced us that it had
been increased by Him for our good.

I got the remaining wheat ground, and we had flour to last us till
harvest, for which we gave God the glory; and I bear testimony that
my wheat at that time was increased by the power of the same God that
increased the widow's oil in ancient times.

In those days, most people that had teams had to depend upon the range
for food for them. This was the case with me, and it often took me till
ten or twelve o'clock in the day to find my team. When I found it I
would return, tired out, and go to work. On one occasion I could not
find my team. I knelt down and asked the Lord to direct me where to
find it. After arising, contrary to my former intention, I went home. I
found my horses tied up. They had come up themselves.

These things taught me to rely upon the Lord, and to ask Him when I
needed help.

On another occasion I lost my team. I was satisfied it had been stolen.
I was in Salt Lake City a short time after the occurrence, and was
speaking to my uncle about my team being lost. He advised me to go to
an old lady close by, and she would tell me where it was by means of
cards. I told him I would do without the cards.

When I returned home my wife and I knelt down and prayed that the
person who took my team might be prevented from taking it out of the
country, and that we might get it again.

The team was taken in the summer, and in the fall of the same year a
man came to me, in my field, and asked me if I knew of any person that
had lost such and such animals, describing my horses. I told him they
belonged to me. He then directed me where I should go to find them.

I thanked him for his information, and asked him how he happened to
come to me, as we were strangers to each other, and my horses were not

He said he did not know, only that he felt impressed to ask me.

Early next morning I started after my horses. That night I found them
in charge of a man who told me that a person came to him in the summer
time and desired to stop with him over night. The fellow had a band of
horses which his host believed he had stolen. In the morning, as they
were both looking at the horses, he said to the man who brought them
there, "Here are two stray horses; I will take charge of these and get
them to the owner." He accordingly left my two horses and took the rest
of the band with him.

You can see, my young readers, how literally our prayers were answered.
We recovered our horses in good condition, and thanked the Lord.

These, with many other blessings, served to keep us humble and faithful
to our covenants.

Now, the result of our early marriage is this: my family numbers
twenty-four. I am the father of nineteen children, four of whom are
married, and I have seven grand-children, and my present age is
forty-four. I have filled many positions of trust, and I think to the
entire satisfaction of my superiors. I am now a Bishop in Zion, and I
think I have the faith and prayers and confidence of the Saints over
whom I have the honor to preside.

I mention this to show what can be done by being faithful and observing
the counsel of those whose right it is to guide and direct.




I have witnessed a great deal more of the power of God in my
administration with the Indians then I ever experienced with any other
people. In quite a number of cases I have seen Indians who were sick
healed instantly, when the ordinance for the healing of the sick was
performed in their behalf by the Elders.

I remember several cases of healing that occurred on August 1st, 1875.

A large party of Indians had come in from Wind River, to see what our
Indians were doing, as they had heard that I was working with them,
trying to teach them the principles of the gospel, as also how to live
as the more civilized man does, by cultivating the earth.

They were very anxious to find out whether an Indian would be allowed
to settle down and cultivate the earth as other people do. They also
wished to ascertain what our religious views were that we were teaching
to those Indians, as they were interested with them, because they not
only belonged to the same nation, but were related to each other as

On the date mentioned I was holding a meeting with them. Our bowery
was filled to overflowing. There were from four to five hundred
Sho-sho-nees from Wind River, from one hundred and fifty to two hundred
Bannocks from the far north, and our local Indians; in all probably
about one thousand present.

During our services, Elder Lorenzo Snow, Sister Eliza R. Snow, and
quite a number of the authorities from Brigham City came to pay us
a visit, and were surprised to see us engaged preaching to so large
an audience. They came into the bowery, and all took their seats as
quietly as they could except Sister E. R. Snow, who continued to stand
up, that she might have a better opportunity of seeing the effect the
preaching had on the congregation.

Brother Lorenzo Snow spoke to us a short time; the rest preferred to
look on. I expect they thought it was a queer spectacle to see a man
trying to preach to a congregation such as I had. But a more attentive
congregation I never saw, nor one that paid more respect to the speaker.

After the meeting was dismissed, the cases of healing to which I
referred took place.

The Indians hurried me to the water, as there were so many that wanted
to be baptized. I did not stop to visit with the brethren and sisters
who came to see us, but went immediately to the river.

I baptized over three hundred before I came out of the water.

Among the number were several who were sick. Some had been sick for a
long time, and all, without an exception, on being baptized for their
health, were healed.

There was one man who had been sick a long time. He had been so bad
that he was unable to walk a step for four or five months. It took
three men to carry him into the water to be baptized. I baptized him
for his health and for the remission of his sins, when he walked out of
the river with one man walking on each side of him to steady him, and
he got well immediately.

There were in this company of Indians, some eight or nine persons that
were possessed of the evil one, or something of that kind. The first of
these was a large, strong woman.

Now an Indian is no more afraid of water than a duck is; but when I
raised this woman out of the water, she wilted and dropped on my arm,
as lifeless, to all appearance, as if she had been dead a week.

The old chief was standing on the bank of the river, preaching to the
Indians all the while I was baptizing. When he saw this, he shouted
"one!" the second chief also shouted "one."

I did not know what this meant, but the old chief, noticing my
embarrassment, said, "Do not be in a hurry, father, she will soon be
all right."

In about a minute her breath returned to her, and she walked out of the
river all right.

As I said before, I baptized eight or nine of such cases that day, the
old chief keeping count all the time.

He told me that they had been practicing their witchcraft and working
with their black art so much, that he did not expect anything else of
them; but it caused me to reflect a great deal.

Some of those that were operated upon in this way were men, and when
I would raise them out of the water they would hang upon my arm
breathless, and as limber as a half-filled sack of wheat.

The old chief took sick about a week after he was baptized, and
called for baptism for his health. I baptized him, and he got well
immediately. The power of God was made manifest in his case to such an
extent, and made so much impression upon him, that, on being taken sick
last summer, he started to come a distance of between two and three
hundred miles on horseback to be baptized for his health.

Now, if he had never been healed himself, nor seen anybody else healed,
he would never have started that distance on horseback to have that
ordinance performed.

The Lamanites are very much like other people; some of them have great
faith, and will be healed of any sickness, no matter how severe the
attack, while others will not seem to be benefitted in the least.

I have frequently administered to them when they were burning up, as it
were, with mountain fever, and before I would get my hands off their
heads, their faces would be covered with large drops of sweat, and the
fever would be entirely gone.

I remember one case of this kind among many others that took place on
Salmon River, in the fall of 1855.

A band of Indians came in from their hunt, with a little girl, very
sick of mountain fever. Their relatives told them that we practiced the
ordinance of laying on hands for the healing of the sick.

When the father came after me, I told him that we did not make a
practice of administering to those who did not belong to the Church;
and if we went and administered to the child, and it recovered, I
should expect him to be baptized. He said it was a bargain.

Accordingly I took David Moore, of Ogden, and B. F. Cummings, Sen.,
with me, and we anointed the child and laid our hands upon her. When we
took our hands off her head, her face was literally covered with large
drops of sweat; the fever was gone, and the child got well immediately.

On the Sunday following, I baptized fifty-six, her father being the
first in the water.

Lest I should weary your patience, I will relate but one more instance.
On August 11, 1875, the soldiers had, through the instigation of the
people of Corinne, come up to Corinne, to drive the Indians from the
farm where they made their first start, in the spring of that year, to
cultivate the earth and settle themselves.

When the officers and I had got through with our talk, and were getting
ready to return, an Indian by the name of Tattoosh, came for me to go
and administer to his child, telling me to hurry or it would be dead.

I took some Indians with me and went. When I got to his place, I found
the child's mother sitting out in the sun, trying to warm it in that
way. The child seemed to be dying; its flesh was cold and clammy, and a
death sweat was upon it.

We anointed it, and while administering to it I seemed to see the child
at different stages until it was grown. I blessed it, accordingly, to
live, and told its mother it would get well.

The child seemed to remain in the same condition until the next day
about three o'clock.

The major had come up and changed the orders of the previous evening,
which were for me to tell the Indians to go on with their harvesting,
as he would not disturb them. Now the orders were if the Indians had
not broken camp by 12 o'clock the next day, and started for some
reservation, he should use force and drive them to one.

As I was going to the camp to get the Indians to leave, I met
Tat-toosh, who told me that the child was dead. I said, "No, I cannot
believe it!" He repeated that it was, and that its mother and friends
were crying about it.

I had no time to go and see it, as I had to hurry to the camp. They had
no opportunity to bury the child there, consequently, they wrapped it
up in its blankets, and packed it upon a horse, intending to carry it
until they could find time to bury it.

It took some three hours to get the camp on the move, and after
carrying the child in that way some ten miles, they discovered that it
was alive. This was on Thursday, and on the Sunday following I saw its
father in Cache Valley. He said he never saw a child get well so fast
in his life; and it is now quite fat and hearty.



In proof of the fact that the Lord hears and answers "the prayer of
faith," the writer has had abundant evidence.

Not only has he known the sick to be healed in almost numberless
instances, when anointed and prayed for by the Elders of the Church,
but he has had his own prayers answered in regard to other things very
many times.

These answers have sometimes come, too, in such a signal manner as to
leave no room for supposing that they were the result of chance.

From childhood he was taught by his parents to have faith in the Lord,
and to appeal to him for help when in trouble. In doing so he ever
experienced such relief and comfort, that it seemed the most natural
thing for him to do when in need of help.

When a small boy, as was the case with most other boys who grew up in
these valleys years ago, he was occasionally required to herd cows.
Sometimes his cows would wander off and get lost, and he would be
filled with dread at thoughts of going home without them. At such
times, if he could get off alone, where no other person could see him,
he always liked to kneel in humble prayer and ask the Lord to prompt
him to go in the right direction to find the missing animals.

In looking back now at those early experiences, he cannot recall to
mind a single instance in which he failed to have his prayers answered.

Thus in his early years an acquaintance with the Lord was cultivated,
and he grew to regard Him as his best friend--a friend whom he could
appeal to, without anyone else knowing it, with perfect confidence
of having his requests granted. This was a great comfort to him, for
he was a very bashful boy, and could not have asked favors of others
with so much freedom as he did of the Lord. Indeed, he never dared,
when a boy, to let anyone know how he prayed to the Lord when beset by
trouble, and how his prayers were answered. He would even shrink from
saying anything about it now, were it not that he hopes an account of
his experience may tend to inspire some others with faith in the Lord.

On one occasion when riding on the range on the west side of the Jordan
river he lost a pocket book, containing a considerable amount of money
and valuable papers, from his pocket.

When he discovered his loss he had traveled perhaps about twenty
miles, and had no idea where he had lost it. Much of the distance he
had traversed was over the rough prairie where there were no roads and
where sage and rabbit brush grew in abundance.

Any person acquainted with the condition of that region of country when
in its wild state, can understand how fruitless a search for so small
an article as a pocket book would be likely to prove on the Jordan
range. One might almost as well hunt for a needle in a haystack.

However, with many anxious forebodings, caused principally by the fact
that much that the pocket book contained was not his own, and that he
could not replace it, if lost, he mounted a fresh horse and started
upon his search.

He made his way as nearly as he could judge, without any track to
guide him, over the same route he had first traveled till he got some
distance out on the range. There, when far out of sight of human eyes,
he knelt and called upon the Lord in earnest prayer. He asked with all
the faith that he could command, that he might be led to the place
where the lost treasure had fallen.

Mounting his horse again, with a hopeful feeling, he allowed the animal
to choose his own course, when, imagine his joy, after going a short
distance, to see the pocket book lying directly in front of his horse.
With a light heart and full of gratitude to the Almighty, he returned
home, feeling that a more direct answer to his prayer could scarcely
have been given him.


BY G. M.

  Humbly kneeling, sweet appealing--
    'Twas the boy's first uttered prayer--
  When the power of sin, assailing,
    Filled his soul with deep despair;
  But, undaunted still, he trusted
    In his Heavenly Father's care.

  Suddenly a light descended,
    Brighter far than noonday sun,
  And a shining glorious pillar
    O'er him fell, around him shone;
  While appeared two heavenly beings,
    God the Father and the Son.

  "Joseph, this is my beloved!
    Hear Him!" Oh! how sweet the word!
  Joseph's humble prayer was answered,
    And he listened to the Lord.
  Oh! what rapture filled his bosom,
    For he saw the living God.

*** End of this LibraryBlog Digital Book "A String of Pearls - Second Book of the Faith-Promoting Series" ***

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