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FRAGMENTS 
 
 O F 
 
 EXPERIENCE, 
 
 SIXTH BOOK OF THE 
 
 FAITH-PROMOTING SERIES. 
 
 Designed, for the Instruction and. Encouragement of 
 "Young Latter-day Saints. 
 
 JUVENILE INSTRUCTOR OFFICE, 
 
 Salt Lake City, 
 1882. 
 
PREFACE, 
 
 TN issuing this, the Sixth Book of the Eaith-Promoting 
 Series, we trust that it will meet with the same kind 
 reception that its predecessors have. Perhaps no books that 
 have ever been published in our Church have become so 
 popular in so short a time as the volumes of this Series which 
 have already been issued. They have tended towards sup- 
 plying a want which has long been felt in our community, 
 and we feel assured that they have done a great amount of 
 good. 
 
 Young minds, as a rule, are not attracted by those publi- 
 cations which treat specially upon doctrine. They are usually 
 too profound for young people to grasp and fully comprehend 
 the ideas that are contained in them. To the person with 
 fully matured mind and well-developed reasoning faculties 
 they may appear ever so simple, and even fascinating, but to 
 most young people they are uninteresting, to some positively 
 distasteful. And yet there is scarcely a child but can be taught 
 principle in the form of narrative, wherein the application is 
 made for him in scenes from real life, and appreciate it. 
 There is no more sure way of instilling into the mind of a 
 child faith in trod and in the work which He has established 
 upon the earth than by illustrating it with incidents from 
 actual experience. The lesson, too, is likely to be all the 
 more effective in the persons whose lives are held up for examples 
 are those with whom the child is acquainted and in whom he 
 
IV. PREFACE. 
 
 has confidence. The lives of many of the Elders of the 
 Church of Jesus Christ of Latter-day Saints abound in 
 incidents which, if written and published, would tend to 
 inspire those who might read them with faith in Grod and a 
 spirit of emulation. We hope a more general interest may 
 soon be felt throughout our Church in writing up such inci- 
 dents. That the host of children now growing] up in the 
 valleys of the mountains appreciate and are ready to profit by 
 their perusal there can be no doubt. 
 
 The Fragments of Experience herein contained are 
 collected at random, but many valuable lessons may be drawn 
 Iroui the incidents narrated, and we trust that the seed which 
 they may sow in the hearts of those who peruse them will be 
 productive of a rich yield of fruit in the kingdom of our 
 Father. 
 
 The Publisher. 
 
CONTENTS. 
 
 HELP FROM THE LORD. 
 
 Mission to Illinois when a Boy — Attempt of a Deacon to Put 
 me to Shame — Open my Bible to the Passage Required — 
 Prove our Position Correct from the Scriptures — Befriended 
 by an Infidel — Preachers Assault on the "Progs"— The 
 "Prog|' Beplies. Page 9. 
 
 EARLY EXPERIENCE OP A LATTER- 
 DAY SAINT. 
 
 Hear the Gospel by Chance — Compunction at Speaking Lightly 
 of the Prophet — Join the Church— A New Suit of Clothes — 
 Opposed by Relatives— My Old Friend, the Bible— A Dream 
 — Required to Renounce "Mormonism" or Leave the House 
 — My Relatives Refuse to Speak to me — They Pawn my 
 Clothes— I Recover Them— Violence Used— My Clothes 
 Torn — My Mother's Death — My Brothers Quarrel, and call 
 upon me to Settle their Difficulties — My Brother Sick — 
 Healed in Answer to my Prayer. Page 13. 
 
 DISOBEDIENCE TO COUNSEL. 
 
 Driven from my Property by the Mob — Desire to Return and 
 Recover some of it— Counseled by the Church Authorities 
 not to Go — Persist in Going — Visit a Priendly Family — 
 Amiable Intention of my Debtors— Meet two of Them — 
 They Threaten my Life — Despair of Getting Anything and 
 Try to Start Home — Beaten over the Head with a Pole — 
 Barely Escape with my Life — Ashamed to have my Priends 
 Know It— The Lesson I Learned. Page 19. 
 
CONTENTS. 
 
 LORENZO DOW YOUNG'S NARRATIVE. 
 
 CHAPTER I. 
 
 My Mother's Promise— Chased by Wolves— A Remarkable 
 Dream— Thrown from a Horse— Providentially Saved— 
 Religious Revival— Preachers Try in Vain to Convert me— 
 Ridiculed for not Playing at Cards— Read Infidel Works— 
 Their Effect— A Vision. Page 22. 
 
 CHAPTER II. 
 
 Marriage— A Vision of Other Worlds— My Reluctance at 
 Returning to a Mortal Existence— A Promise with Con- 
 ditions—I Exhort Others to Faithfulness. Page 27. 
 
 CHAPTER III. 
 
 I Take to Preaching— Make Many Converts— Refuse to Baptize 
 Them— They are Baptized by a Campbellite Preacher- 
 Urged to Join the Campbellites— Refuse, and the Devil 
 Tempts me— I Grieve the Spirit, but Regain it Through 
 Easting and Prayer— Hear the Gospel— Visit from Elder 
 Gilford— He is Threatened with Tar and Feathers— My 
 Brother and I Defend Him. Page 81. 
 
 CHAPTER IV. 
 
 Converted— Start for Missouri— Called to Preach "Mormonism" 
 without being Baptized — Join the Church — Voyage to Pitts- 
 burg — Preach the Gospel and Establish a Branch — Experi- 
 ence as a Trunk-maker— Mission to New York — Speak in 
 Tongues — Effects of Preaching Counteracted by Lies — Sec- 
 ond Voyage Down the Ohio — Providential Delay. 
 
 Page 35. 
 
 CHAPTER V. 
 
 Removal to Kirtland— Work upon the Temple— A Lesson- 
 Sickness — Pronounced Incurable by Doctors — Healed in 
 Answer to Prayer — Cured of Lameness — Removal to 
 Missouri — Commencement of Hostilities — Surrounded by a 
 Mob— Pace Death— Rescued. Page 42. 
 
CONTENTS. 
 
 CHAPTER VI. 
 
 Warned to Leave the Country or Renounce "Mormonism" — 
 "Wife and Children Threatened — A Boy's Pluck— Forced to 
 Flee for our Lives — Property Confiscated — Battle of Crooked 
 River— Providentially Saved— Far West Besieged— Escape 
 to Iowa — Pursued — Providential Snow Storm. Page 48. 
 
 AN INSTANCE OP DIVINE INTERPOSITION. 
 
 Visit to Scotland — Meet Old Fri ends— Return to Liverpool — 
 About to go by Steamer to Bristol — A Voice Warns me not 
 to Go— Turn Back — Short of Money— Means Providentially 
 Provided— Journey to Portsmouth — Sequel to the Warning 
 —The Steamer Wrecked. Page 55. 
 
 MY LAST MISSION TO THE SANDWICH 
 ISLANDS. 
 
 CHAPTER I. 
 
 Elders Called Home from the Sandwich Islands — Native Elders 
 Left to Preside— Gibson's Arrival in Salt Lake— Joins the 
 Church — Asks for a Mission to the Sandwich Islands — His 
 Deep-laid Scheme — Leading Astray the Hawaiian Saints — 
 Pive Elders Sent to Investigate— Arrival at the Sandwich 
 Islands— Attempt to go Ashore in a Boat— Capsized in the 
 Surf— Elder ;Lorenzo Snow Lost — After a Long Search, 
 Found Under the Boat — Efforts to Resuscitate Him— 
 Restored to Life One Hour After Being Drowned. 
 
 Page 60. 
 
 CHAPTER II. 
 
 Journey to Lanai— Meet Mr. Gibson — Reverence of Natives for 
 Him — His Speech and Assumption — Elder Joseph F. Smith's 
 Reply— Elder Snow's Prophecy— Mr. Gibson Cut Off the 
 Church— Elder Snow's Prophecy Fulfilled— Advised to 
 Select a New Gathering Place— A Vision— Suitable Place 
 Pointed Out. Page 69. 
 
VUI. CONTENTS. 
 
 A PROPHECY FULFILLED. 
 
 Called on a Mission to the Sandwich Islands— Journey by the 
 Southern Route— A Prophecy— Pear After Uttering It- 
 Residence in Honolulu— Political and Religious Conflict— 
 The Kingdom in Jeopardy — Dissatisfaction Among the 
 People— Letter to the King Favorably Considered— A 
 Dream— A Prince sent by the King to Ask Counsel of 
 Latter-day Saint Elders— Advice Accepted, and the King-, 
 dom Saved— The Dream and Prophecy Fulfilled Together. 
 
 Page 75. 
 
 SPECIAL PROVIDENCES. 
 
 Circumstances under which the Early Temples were Built— How 
 
 the Workmen were Encouraged — Arrival of Brother L 
 
 in Nauyoo— His "Willingness to Work without Pay— His 
 Extreme Want— Appeals to God for Help— Money Miracu- 
 lously Provided— Prayer for Pood Answered— Providential 
 Finding of a Pair of Shoes on the Plains— A Crippled 
 Shoulder Restored while Defending the Character of Joseph 
 Smith. Page 81. 
 
 INCIDENTS ON THE PLAINS. 
 
 CHAPTER I. 
 
 Army Sent to Utah— Missionaries Called Home— Large Number 
 Assembled at Florence— Dangers of Trip — Council to 
 Decide Upon Course of Action— Fortunate Fog— Provi- 
 dential Storm. Page 89. 
 
 CHAPTER II. 
 
 Apostates Met — The Chaplain Separates From the Company 
 to Meet some Apostates --An Adventurous Trip — Discharged 
 Government Teamsters Indignant at "Mormons" — Plot to 
 Steal the Chaplain's Horse — Advice to the Apostates to 
 Look to Their Own Safety — Mr. Stout's Compassion for the 
 Hatchet-faced Missourian — How His Confidence was 
 Rewarded — Meet Captain Hatch — News of Buchanan's 
 Amnesty Proclamation — Evade the Army and Reach the 
 Valley in Safety. Page 93. 
 
HELP FROM THE LORD. 
 
 By C. 
 
 MISSION IN ILLINOIS WHEN A BOT — ATTEMPT OF A DEACON 
 TO PUT ME TO SHAME — OPEN MY BIBLE TO THE PAS- 
 SAGE REQUIRED— PROVE OUR POSITION CORRECT FROM 
 THE SCRIPTURES — BEFRIENDED BT AN INFIDEL — 
 PREACHER'S ASSAULT ON THE "FROGS"— THE "FROG" 
 REPLIES. 
 
 IN the year 1845, I was appointed on a mission from 
 Nauvoo, to labor about Cass County, Illinois, in company 
 with Theodore Curtis. 
 
 After traveling together we concluded to separate, and I 
 continued alone, preaching wherever an opportunity presented 
 itself. 
 
 One evening I was approaching a little town called Vir- 
 ginia, foot-sore and weary, having been frequently denied 
 food. 
 
 I retired, as was my wont particularly when so impressed, 
 for prayer, and for God to soften the hearts of those I might 
 meet, to give me shelter, food and rest, and finally to open up 
 my way. 
 
 Towards evening I found a dumber of persons congregated 
 at the country store. I saluted them with "Good- evening," 
 and inquired the opportunity of getting a chance to preach in 
 that place. 
 
 I carried the badge of a "Mormon" preacher in my hand, 
 namely, a small round valise, containing a shirt, change of 
 
10 HELP PROM THE LORD. 
 
 socks, Bible and hymn book. I was soon assured by one or 
 two that there was no earthly show for a "Mormon" preacher 
 to be heard in that place, 
 
 1 replied, "I would like to preach in that nice, newly-fin- 
 ished meeting-house just opposite. " A man spoke up quite 
 authoritatively, and said that no "Mormon" should preach in 
 that house, which had just been dedicated — I think for Pres- 
 byterian worship. 
 
 They termed this man the deacon. This produced con- 
 siderable talk, for many of the crowd were of what is termed 
 the liberal or infidel persuasion, so much so that the deacon 
 was overwhelmed by argument, shame and reproach, for 
 refusing a boy like me a chance to preach. 
 
 To cover his shame and to nonplus me, he remarked, "I 
 have heard say that your preachers are pretty apt with the 
 scriptures, and can produce almost any doctrine you like from 
 the Bible." I replied that the men were, but that I was but 
 a boy ; yet I thought I knew a little. of the scriptures. 
 
 He remarked ' 'Your people believe in laying hands on the 
 sick; don't you?" 
 
 I answered that we did, and because Christ had said in His 
 remarkable commission to His apostles, that this was one of 
 the signs following, .quoting Mark xvi, , 15-18. I also quoted 
 James v., 14. 
 
 "Yes, yes;" says he, "that is all very good, but that says 
 only once, and your Elders sometimes lay hands twice in suc- 
 cession on the same person. Whoever heard of Jesus or the 
 apostles doing anything like that?" He then cited an 
 instance where, as he said, Joseph Smith had done this in 
 administering to a sick woman. 
 
 The good-natured excitement was intense. The deacon 
 thought I was overwhelmed, and proposed that if I could 
 prove a similar transaction f^om the scriptures, I might 
 preach in that house that very night. 
 
 Eagerness now seized the men, and the deacon chuckled 
 over his presumed victory, and boasted of his acquaintance 
 with the "Blessed Word." 
 
 I unbuckled my valise, drew forth my little Bible, and 
 opened it intuitively to this passage in Mark viii., 22-25: 
 
BEFRIENDED BY AN INFIDEL. 11 
 
 "And he oometh. to Bethsaida; and they bring a blind man 
 unto him, and besought him to touch him. And he took the 
 blind man by the hand, * * * and put his hands 
 upon hirn, and asked him if he saw aught. And he looked 
 up, and said, I see men as trees, walking. After that he put 
 his hands again upon his eyes, and made him look up : and 
 he was restored, and saw every man clearly." 
 
 The reading of this scripture ; the sudden finding of it, for 
 I was led to it as clearly as a man leads his horse to the water ; 
 its aptness and conclusiveness, accompanied by the jeers of 
 the infidel portion of the crowd, mortified the deacon — he was 
 discomfited. 
 
 I remarked that I would, according to the deacon's terms, 
 preach in the church that evening, provided some one would 
 find candles. The candles were instantly offered, and accord- 
 ingly, I preached with power and the demonstration of the 
 Spirit. 
 
 After the close of the services, I found a resting place with 
 one of the most avowed infidels of the neighborhood, who 
 had listened to the talk between the deacon and myself, and 
 who particularly enjoyed the good man's discomfiture. By 
 his persuasion I staid some time in the neighborhood, occupy- 
 ing occasionally the school-house. 
 
 He even proffered me some land to build me a house if I 
 would stay, preach and teach school ; but my mind was bent 
 on returning to Nauvoo. 
 
 But one evening, when I had been preaching my intended 
 farewell sermon in the closely-packed school-house, and just 
 at its close, a person arose and said that, God willing, he 
 would deliver a discourse there the next Sunday, and expose 
 the "Mormon" delusion, giving his announcement all the 
 force and emphasis possible. 
 
 My friends gathered at my place of stopping, and, joining 
 with my host, prevailed upon me to stay. The word was 
 given out that I had gone to Nauvoo. 
 
 At the time appointed a great crowd had convened — time, 
 early candle-light. 
 
 I arrived late, purposely. My friend and I took seats near 
 
 ? door. 
 
12 HELP FROM THE LOBD. 
 
 The preacher, after preliminaries, opened the Bible, and, 
 for his text, read the 13th and ]4th verses of the 16th chapter 
 of Revelations. 
 
 After dilating upon the swampy nature of the soil contigu- 
 ous to Nauvoo, styling it a good place for frogs, and 
 facetiously comparing it to the "mouth of the dragon," he 
 came down heavily on the "false prophet," the miracles, etc. 
 It was a most scathing rebuke on "Mormonism." 
 
 His final peroration was on the habits of the frogs, which, 
 while no footsteps were heard, croaked and croaked, but at 
 the first sound of an approaching footstep, dodged their 
 heads beneath the water. "So," said he, at the same time 
 rising to the sublime hight of his oratory, "where, oh wherj 
 is the frog that croaked here a day or two ago? Gone to that 
 slough of iniquity, Nauvoo. the seat of the dragon and the 
 false prophet. Why has he fled? Because he heard the 
 footsteps of your true shepherd. " After much interlarding, 
 he dismissed by prayer. 
 
 I immediately arose and said that the frog was there yet, 
 and would croak once more, naming the time. 
 
 Shouts from the audience named that same evening as the 
 time, and the reverend preacher, amid jeers, cheers and cries 
 of, "Give the boy a chance!" made for the one door. 
 
 My friend was alive to the emergency, and I, nothing loth, 
 opened a fusilade from I. Timothy, 4th chapter, while the 
 preacher was hemmed in by the crowd, and my friend with 
 his back to the door. 
 
 After an exhaustive testimony of the work, we all departed, 
 some pleased, some chagrined. 
 
 In both of the instances here narrated, the opening of the 
 Bible to the apt and confirmatory passages, were then to my 
 mind clearly the answer to prayer; for if«ever previously read 
 they had escaped my memory. 
 
 How much good I did on that mission, I cannot guess. 
 One thing I do know, as a general rule not many are truly 
 converted by the clamor of crowds, or the frenzy of debates. 
 
 My object in giving these two instances is to incite my 
 young brethren to a study of the scriptures, the necessity of 
 earnest secret prayer, and confidence in the promise that at 
 
THE LORD SHOULD BE GLORIFIED. 13 
 
 the hour and time God will help them, and bring them off 
 victoriously. 
 
 Great care must be taken to give God the glory in your 
 after prayer, "for no flesh can glory in his sight." 
 
 Enconiums should produce humility, lest we be puffed 
 up, and, in an after time, display our complete nothingness. 
 
 EARLY EXPERIENCE OF A 
 LATTER-DAY SAINT, 
 
 HEAR THE GOSPEL BY CHANCE— COMPUNCTION AT SPEAKING 
 LIGHTLY OP THE PROPHET — JOIN THE CHURCH — A NEW 
 SUIT OP CLOTHES— OPPOSED BY RELATIVES — MY OLD 
 FRIEND, THE BIBLE — A DREAM — REQUIRED TO RENOUNCE 
 "MORMONISM" OR LEAVE THE HOUSE — MY RELATIVES 
 REFUSE TO SPEAK TO ME — THEY PAWN MY CLOTHES — 
 I RECOVER THEM — VIOLENCE USED — MY CLOTHES TORN 
 —MY MOTHER'S DEATH — MY BROTHERS QUARREL AND 
 CALL UPON ME TO SETTLE THEIR DIFFICULTIES — MY 
 BROTHER SICK — HEALED IN ANSWER TO MY PRAYER. 
 
 THE substance of the following little sketch was told to 
 the writer by the subject of it, who is an Elder in the 
 Church, and lives in Salt Lake City. His name is Eobert 
 
 P- k. We give it in words as near his own as we can 
 
 remember. 
 
 I was born and reared in the city of Glasgow, Scotland. I 
 passed my boyhood without thinking much on religious mat- 
 ters, till I was about eighteen years of age. At this period 
 of my life I was walking along what is called the Green, a 
 kind of public park, when my attention was attracted by some 
 men discussing publicly the principles of religion. One of 
 them was a Baptist, and I could see that he had the best of 
 
14 ATTEND A MORMON MEETING. 
 
 the argument, baptism by immersion being a Bible doctrine. 
 This was on Sunday evening. 
 
 After listening to the discussion for some time, I was 
 attracted to a place where another man was preaching. This 
 one proved to be an Elder of the Church of Jesus Christ of 
 Latter-day Saints. 
 
 I was so struck with the principles he advanced, that I 
 drank down greedily every word he spoke, and on hearing him 
 tell where the meeting-house of ihe Latter-day Saints was 
 situated, I went there. I was, however, too bashful to go 
 inside, but I walked back and forth around the building, 
 listening and catching whatever words I could. 
 
 I was out later than usual that night, and when I got home 
 I was questioned as to the cause of my absence, by my mother 
 (my father had been dead many years) and brothers. I said 
 I had been to hear the ' 'Mormons. ' ' 
 
 "Who are the Mormons?" 
 
 "Why, the followers of Joe Smith," said I. But I had no 
 sooner said this than a sharp pang shot through me, and I 
 felt condemned for speaking thus irreverently of the prophet. 
 I did it because I thought it would excuse me in the eyes of 
 my relatives. I knew I had done wrong, for, young as 1 was, I 
 felt deeply impressed with the idea that Joseph Smith was 
 a prophet of God. As it was, I was severely reprimanded 
 for staying out so late. 
 
 Shortly after this I went to meeting and heard Elder John 
 Taylor speak on the setting up of the kingdom of God in the 
 latter days, which did a great deal towards convincing me that 
 the Lord had revealed the gospel in this age. After attend- 
 ing meeting for some time, I was finally baptized into the 
 Church, and was filled with joy because I knew that I was 
 indeed a member of the true Church of Christ. 
 
 Knowing that if my mother and four brothers discovered 
 that I had joined the Church I would have no peace at home, 
 I kept the matter secret from them. I was but an apprentice 
 and only earning the small sum of three shillings a week 
 (equal to seventy-five cents) and was, therefore, somewhat 
 dependent on my relatives. 
 
DEFEND MYSELF WITH THE BIBLE. 15 
 
 I was about to get my wages raised a shilling a week, and 
 my eldest brother, Hugh, proposed that he should get me a 
 suit of clothes, and I pay this shilling a week until the suit 
 was paid for, so that I might go to church with the rest of 
 the family. 
 
 I was glad to exchange, on Sundays, my old, patched, 
 shabby working suit for some respectable clothing, and it was 
 agreed to. 
 
 On the following Sunday morning I went to meeting as 
 usual, and was complimented by the President of the Branch 
 on my improved personal appearance. When I got home in 
 the evening the first question asked of me was, 
 
 "Where have you been?" 
 
 "I have been to meeting." 
 
 "What meeting?" 
 
 "I have been to hear the Latter-day Saints." 
 
 At this there was a perfect storm about my ears. I went 
 and got the old family Bible, and laid down the "law and the 
 testimony." 
 
 In answer to all they would say, I quoted and read from the 
 Bible. I explained the principles of the gospel of Jesus, and 
 the strongest argument any of them used was in each picking 
 up his hat and walking out. 
 
 On the following day (Monday) I felt somewhat timid about 
 going home in the evening, for I had dreamed on the Sunday 
 night that my brothers were plotting to turn me out of the 
 house. 
 
 However, home I went, and just as 1 approached the door 
 I heard their voices in conversation, and they were saying 
 they would ask me which I would choose, to leave "Mor- 
 nionism" or the house; and John, who was always more 
 rabid and unkind than the rest, said he would not even let me 
 eat my supper until I had decided what I should do. 
 
 I walked boldly in, sat down, and commenced eating sup- 
 per. They sat silent for a short time, when finally Hugh put 
 the question to me as to whether 1 would renounce ' 'Mor- 
 monism," for if I did not I would have to leave the house. 
 
 I again brought down my old friend, the family Bible, and 
 said : "Hugh, if you will prove to me from that sacred book 
 
16 MY RELATIVES REFUSE TO SPEAK TO ME. 
 
 that I am wrong in adhering to 'Mormonism,' or rather the 
 gospel of Christ, I will renounce it ; and if I show you that 
 you are wrong in adhering to the Churoh of Scotland, then 
 you should leave that." 
 
 I then talked upon the scriptures and the principles of the 
 gospel, and they could bring forward no reasonable objections 
 to what 1 advanced. 
 
 Hugh rose to his feet and said : ' 'If father had been alive 
 he would have kicked you out of the house:" 
 
 I answered: "Father is now rejoicing because of my having 
 embraced the gospel of Jesus. ' ' 
 
 At this rejoinder the anger of my brothers increased, and 
 ' Hugh used his old argument of picking up his hat and walking 
 out. 
 
 I was induced to make this remark in relation to my 
 father, because on the previous Sunday I had heard the doc- 
 trine of baptism and salvation for the dead preached by Elder 
 John Lyon. While listening to him I was so filled with joy 
 and gratitude at the prospect of doing something towards the 
 salvation of my father, who had died without a knowledge of 
 the gospel, that the tears chased each o.ther down my face 
 like rain. It was the first time I had heard the principles by 
 which the grand chain which shall link the great human 
 family together will be formed. 
 
 Seeing that threats and abuse availed nothing, making no 
 impression upon me, my mother and brothers took another 
 course : they would not speak to me. 
 
 Although I lived in the same house and ate at the same 
 table with them, they uttered not a word to me, and would 
 not answer me when I spoke to them. 
 
 Even my mother's heart seemed entirely hardened towards 
 me, and it often cut me keenly when she would meet me on 
 the street and pass without speaking. 
 
 Notwithstanding all this I rejoiced in the gospel exceed- 
 ingly, feeling that the cause of Grod was more dear to me than 
 my nearest relatives. 
 
 On the next Sunday I went to the drawer where my best 
 suit was usually kept, and discovered that it was gone. They 
 had not even left me a clean shirt. Nothing daunted, 
 
ORDERED OUT OF THE HOUSE. 17 
 
 however, I buttoned up my shabby, old, every-day coat, 
 and marched off to meeting, feeling that I could worship 
 God just as fervently and acceptably in an old suit as in a 
 new one. 
 
 Instead of handing over my wages to my mother as I 
 usually did, I kept them every week, and announced at 
 home my intention of doing so until my clothes were re- 
 turned to me, thinking this would induce them to give them up. 
 
 However, I happened to come home one day at an unusual • 
 time, and in turning over some articles to get something I 
 wanted, I came upon a ticket which at once explained where 
 my clothes had gone. They had been pawned. 
 
 That this term may be understood, it may be well to say 
 that they were deposited in a place where money is 
 loaned on goods, and when the money is returned, with an 
 additional sum as interest, the goods are delivered back to the 
 owner. 
 
 I took this ticket, and with my wages which I had saved, 
 and a little money which I had borrowed, I went to the pawn- 
 broker's and got my clothes, and left them, for safe keeping, 
 at the house of a brother in the Church. 
 
 I dressed up on the following Sunday and presented myself 
 at home at dinner time, when my brothers manifested no 
 small astonishment and a little shame on seeing that I had 
 discovered their trick. 
 
 I had forgotten to say that on several occasions after I had 
 dressed for meeting, my brothers would attempt to stop me 
 from going, by main force, and several times in their efforts to 
 keep me in, had torn the breast out of my shirt, but I invari- 
 ably succeeded in getting out, and when my shirt was torn I 
 would button up my coat and go to meeting. 
 
 Matters went on in this way for over two years, during 
 which time I had been frequently told to leave the house and 
 never enter it again. I paid no attention to this. On being 
 told to go on one occasion, however, I said the next time I 
 was ordered off I would go. 
 
 Not long afterwards my mother told me to leave the house 
 forever, and I announced my intention of doing so on the 
 Sunday following. 
 
18 MY MOTHER DIES. 
 
 When Saturday came I proceeded to tie up my clothes in 
 a bundle. No sooner did they see me doing this than they 
 seized my clothing, and tore up my shirts and several other 
 articles. 
 
 On former occasions when I had been thus abused, it was 
 my custom to resist, but this time this disposition had 
 departed ; my heart was full ; I pitied them for their blind- 
 ness, and I felt like weeping tears of sorrow. 
 
 1 made my way out of the house as best I could, with my 
 wardrobe reduced to a single pair of pants, besides the clothes 
 I -wore at the time. As I was leaving I told them that the 
 course they had taken towards me would bring them no 
 good. My mind was filled with grief and I slept none that 
 night. 
 
 Six weeks after this my mother burst a blood vessel, from 
 the effect of which she never recovered, being ill from that 
 time till her death, which occurred a year afterwards. This 
 broke up the family. 
 
 Hugh married, and my three other brothers, John, George 
 and William went to live with him. Some time afterwards 
 John came to me and told me they had quarrelled, and he 
 wished me to go and settle matters between the brothers, 
 which I did, and the result was that John lived apart from 
 the others. 
 
 William, who was the most peaceable and amiable of my 
 brothers, was taken very ill, and one evening I was impressed 
 to go and see him. I found all the members of the family 
 gathered around him, as he was not expected to live through 
 the night. 
 
 After everybody had left the room but myself, he said to 
 me, "Robert, do you believe I shall die to-night?" 
 
 I said: "No, I do not." 
 
 1 'I ask you because the others are hypocrites, for when I 
 ask whether they think I will die, they say, 'No, you will 
 live,' and then I hear them in the adjoining room arranging 
 how they will dress me when I am dead." 
 
 He fell asleep, and I laid hands upon him and administered 
 to him in the name of Jesus Christ, and when he awoke he 
 was much better, and he lived for four months after this. 
 
DRIVEN FROM MY PROPERTY. 19 
 
 This is a little of my first experience as a Latter-day Saint. 
 Nearly every true disciple of Jesus has passed through cir- 
 cumstances that are instructive, although trying at the time 
 they occur, and sometimes the relating of such things has a 
 good effect, however simple the narrative may be. 
 
 DISOBEDIENCE TO COUNSEL. 
 
 By ANSON CALL. 
 
 DRIVEN FROM MY PROPERTY BY THE MOB — DESIRE TO 
 RETURN AND RECOVER SOME OP IT — COUNSELED BY 
 THE CHURCH AUTHORITIES NOT TO GO — PERSIST IN 
 GOING — VISIT A FRIENDLY FAMILY — AMIABLE INTEN- 
 TION OF MY DEBTORS — MEET TWO OF THEM — THEY 
 THREATEN MY LIFE — DESPAIR OF GETTING ANYTHING 
 AND TRY TO START HOME — BEATEN OVER THE HEAD 
 WITH A POLE — BARELY ESCAPE WITH MY LIFE — 
 ASHAMED TO HAVE MY FRIENDS KNOW IT — THE LES- 
 SON I LEARNED. 
 
 1^0 some persons it may appear strange that the Elders of 
 the Church in their addresses to the Saints, should so 
 frequently dwell upon the necessity of constant obedience to 
 counsel. But although this may seem strange, still the 
 experience of both the Elders and the Saints goes to prove 
 that "to obey is better than sacrifice, and to hearken than 
 the fat of rams. ' ' 
 
 The Bible, the Book of Mormon and the Book of Doctrine 
 and Covenants contain many instances of the blessings that 
 have attended obedience, and the serious consequences that 
 have followed disobedience. 
 
 I will not, however, refer to any one of these divine books • 
 but will give my readers an instance of the consequence of 
 
20 ATTEMPT TO RECOVER MY PROPERTT. 
 
 disobedience which occurred to me in my early experience in 
 the Church, in the commencement of the year 1839. 
 
 At that time I was living with the Saints in Far West, 
 though I owned property, which I had been driven from, at 
 the Three Forks of Grand River, distant from Far West 
 about thirty miles. 
 
 As I wished to learn whether I could dispose of this 
 property or not, I asked Father Joseph Smith and President 
 Brigham Young for counsel about visiting Grand River for 
 this purpose. They counselled me not to go ; but to stay at 
 home. 
 
 I had been driven from my property by the mob that came 
 against the Saints, and as the Saints were obliged to leave the 
 State I desired to go with them to Illinois. But I did not 
 want to be burdensome to others. If I could sell my pro- 
 perty on Grand River I would not be, so I concluded that 
 there could not be much harm in my going to Grand River, 
 and I set out. 
 
 How I succeeded the following extract from my journal will 
 show. 
 
 December 31, 1838, being anxious to obtain means to make 
 a team, that I might be able to go with the Saints, I this 
 morning mounted the only horse I had left, and started for 
 the Three Forks of Grand River. 
 
 I arrived at my farm on new year's day, and learned that a 
 man by the name of George Washington O'Niel had it in his 
 possession. 
 
 I passed on two miles further to a family by the name of 
 Day, who had come in from the Eastern States a few weeks 
 before I was driven away. This family had taken no part 
 with the mob. I found the lady at home, and received from 
 her a history of my property. She informed me that O'Niel 
 and Culp, Missouri mobbers, had said that if ever I came to 
 the place they would kill me ; and that one Henderson and 
 others would help them. 
 
 When on my farm I had sold store goods to a number of 
 the citizens, who were to pay me for them at Christmas. She 
 said she had heard many of them say that if 1 came there, 
 they would pay me just as "Mormons" should be paid. 
 
A NARROW ESCAPE. 21 
 
 Just at this time O'Niel and Culp came into the house. 
 They demanded of me my reasons for being there. I told 
 them that I was attending to my business. They said I had 
 no business there, and if I got away from there I would be smart. 
 
 I replied that I was a white man, that it was time 
 enough to be afraid when I saw danger, and that I should go 
 when I pleased. 
 
 They told me that they would as soon kill me as a dog, and 
 that there would be no more notice taken of my death than if 
 a dog were killed. This I very well understood. 
 
 They then told me that they supposed I had come to get 
 my property. 
 
 I informed them I had ; to which they replied that there 
 was no property for me. 
 
 After repeated threatenings I became convinced that it was 
 in vain to think of obtaining anything, and started for my 
 horse, which was hitched at the yard fence about five rods 
 from the door. 
 
 They followed me. O'Niel picked up the end of a hoop 
 pole which Mr. Day had left there, he having been hooping a. 
 barrel. With this pole he struck me a blow upon the head, 
 which nearly brought me to the ground. I looked around for 
 a club with which to defend myself, but there was none in 
 sight. He continued striking me, and would doubtless 
 have killed me, had it not been for a very thick woolen cap on 
 my head. 
 
 Mrs. Day threw open the door and cried murder. I ran for 
 the house to get something, if possible, to defend myself 
 with ; but before I reached the door, he struck me repeatedly, 
 and gave me one blow over the eye, the scar of which I carry 
 to this day. 
 
 As soon as I got into the house I clutched the fire shovel. 
 At that moment Mrs. Day closed the door, so that I could not 
 get out nor O'Niel in. He and Culp then passed the win- 
 dow, on which Mrs. Day supposed they had started for their 
 guns, so I mounted my horse and rode for Ear West as fast as 
 I could. 
 
 My head and face soon commenced swelling. On my way 
 home I washed myself, and resolved not to' inform any one 
 
22 ASHAMED TO MAKE KNOWN WHAT HAPPENED. 
 
 what had happened, as Father Smith and President Young 
 had Doth told me not to go. 
 
 I reached home about eleven o'clock at night, and went to 
 bed without making a light. In the morning I arose, and 
 just as soon as I got out of bed, I fell upon the floor. 
 My wife was alarmed and screamed. I told her what had 
 happened ; but told her to keep the matter from my family. 
 Father Smith, however, soon heard of the occurrence, and 
 came to see me. He hoped, he said, that the lesson would do 
 me good, and that he was glad that I was not quite killed. 
 
 Had I obeyed the words "do not go, but stay at home," I 
 should not have fallen into this trouble. May you who read 
 this be wise, and in this particular, profit by my experience. 
 
 LORENZO DOW YOUNG'S 
 NARRATIVE. 
 
 CHAPTEE I. 
 
 MY MOTHER'S PROMISE— CHASED "BY WOLVES — A REMARK- 
 ABLE DREAM — THROWN FROM A HORSE — PROVIDEN- 
 TIALLY SAVED — RELIGIOUS REVIVAL — PREACHERS TRY IN 
 VAIN TO CONVERT ME — RIDICULED FOR NOT PLAYING 
 AT CARDS— READ INFIDEL WORKS— THEIR EFFECT— A 
 VISION. 
 
 I WAS born October ] 9th, 1807, in the town of Smyrna, 
 Chenango County, New York. 
 My mother was afflicted many years with consumption. I 
 remember her as a fervent, praying woman. She used, fre- 
 quently, to call me to her bedside and counsel me to be a good 
 man, that the Lord might bless my future life. On one occa- 
 sion, she told me that if I would not neglect to pray to my 
 
MY MOTHER'S DEATH. 23 
 
 Heavenly Father, He would send a guardian angel to protect 
 me in the dangers to which I might be exposed. 
 
 She had so trained me to trust in God, that, even in my 
 early youth, I seemed capable of grasping, in my faith, the 
 prophetic promise she had made. It sank deep into my 
 heart, and ever since has been an anchor of hope in the diffi- 
 culties and dangers to which I have been exposed. 
 
 This pious, faithful, friend and mother, drooped and died 
 on the 11th of June, 1814. 
 
 Soon after her death, my father broke up housekeeping, 
 and I was sent about sixty miles to live with my brother-in- 
 law, John P. Green, near Cayuga Bridge. 
 
 It was a marshy, malarious country, and I was taken very 
 sick with fever and ague, with which I suffered severely. In 
 the fall of 1815, we removed to Tyrone, Schuyler County. 
 In the meantime, my father had taken up some land on which 
 to make a home, about six miles from where Mr. Green lived. 
 This country, at that time, was new, and there was nothing 
 but a dense forest between Mr. Green's house and my 
 father's. The wolves were very numerous in this forest. At 
 one time, several of them chased me to Mr. Green's house, 
 and I seemed to barely escape with my life. 
 
 During the winter of 1815-16, in company with my brothers, 
 Joseph, Phinehas and Brigham, I worked for my father and 
 assisted him to clear off some land. 
 
 In the autumn of 1816, when about nine years old, I had a 
 peculiar dream. I thought I stood in an open, clear space of 
 ground, and saw a plain, fine" road, leading, at an angle of 
 45° degrees, into the air, as far as I could see. I heard a 
 noise like a carriage in rapid motion, at what seemed the 
 upper end of . the road. In a moment it came in sight. It 
 was drawn by a pair of beautiful, white horses. The carriage 
 and harness appeared brilliant with gold. The horses traveled 
 with the speed of the wind. It was made manifest to me 
 that the Savior was in the carriage, and that it was driven by 
 His servant. The carriage stopped near me, and the Savior 
 inquired where my brother Brigham was. After informing 
 Him, He further inquired about my other brothers, and our 
 ' father. After I had answered His inquiries, He stated that 
 
34 THROWN OFF A HORSE. 
 
 He wanted us all, but He especially wanted my brother Brigham. 
 The team then turned right about, and returned on the road 
 it had come. 
 
 I awoke at once, and slept no more that night. I felt 
 frightened, and supposed we were all going to die. I saw do 
 other solution to the dream. It was a shadowing of our 
 future which I was then in no condition to discern. 
 
 In the morning I told my father the dream, and my fears 
 that we were going to die. He comforted me with the assur- 
 ance that he did not think my-interpretation was correct. 
 
 In the winter of 1817-18, I went to live with my brother- 
 in-law, James Little, in the town of Aurelius, Cayuga County, 
 New York. I remained there about five years, learning the 
 business of a gardener and fruit raiser. 
 
 In the summer of my twelfth year, I was placed upon 
 a race horse by Mr. Little, and sent on an errand. The' 
 animal was too spirited for a boy of my age to safely ride. It 
 became frightened and unmanageable. It turned so rapidly 
 around that I was thrown out of the saddle. As I fell my 
 bare foot slipped through the iron stirrup, where I hung 
 with my head just touching the ground. With my left hand, 
 I still grasped the bridle rein, on that side, firmly. The horse 
 endeavored to kick me, but, fortunately, did not succeed on 
 account of my being too close to him. My hold on the bridle 
 rein prevented the animal from running away and caused him 
 to whirl around almost in a circle. 
 
 In danger we often think with great rapidity. ' I compre- 
 hended my situation in a moment, and, at first, could see no 
 way of escape from having my brains dashed out. But, as I 
 hung, I was suddenly impressed to get hold of the stirrup 
 with my right hand, and make an effort to raise myself up, 
 so as to get my foot loose from it. By a great effort I suc- 
 ceeded in drawing myself up, and slipping the stirrup over 
 my foot. I then let go all hold and fell to the ground. 
 
 The horse went at full speed for home and his stable. I 
 got up and was not much hurt. 
 
 The promise my mother made me flashed into my mind, 
 and I felt thankful to the Lord that I had been preserved 
 from serious harm by a kind providence. 
 
ATTEND A REVIVAL MEETING. 25 
 
 In the winter of 1819-20, I left Aurelius and went about 
 twenty miles to Hector, Schuyler County. A Methodist 
 revival occurred in that town, and religious excitement ran so 
 high that it became fashionable to make a profession of relig- 
 ion. 
 
 So far as I knew, every young person in the neighborhood " 
 but myself professed to receive "a saving change of heart" 
 before the close of the revival. 
 
 As was usual during such periods of religious excitement, 
 meetings were held nightly. In these meetings it was the 
 custom to request those who were "seeking religion," to 
 come forward to some seat reserved for the purpose, to be 
 prayed for. 
 
 I was somewhat affected by. the intense, religious feeling. 
 One evening, I attended a meeting presided over by Elder 
 Grilmore, the leading minister. Two or three other preachers 
 were also present. The usual invitation was given for peni- 
 tents to come forward to the '"anxious seat." 
 
 Some time was spent in prayer, when all who had come 
 forward, except myself, professed to have a "change of 
 heart. ' ' The meeting was closed, and Elder Grilmore proposed 
 that those who were willing to do so, should retire to a private 
 house with me, and continue in prayer till I was converted. 
 
 As proposed, we retired to a neighboring house, where the 
 praying continued until two o'olock in the morning. 
 
 Elder Gilmore then asked me if I had not received a 
 "change of heart." 
 
 I replied that I had not realized any "change." 
 
 Afterso much fruitless labor, they were evidently disposed 
 to give me up as a reprobate. Elder Gilmore told me that I 
 had sinned away the day of grace, and my damnation was 
 sure. He asserted that he would never offer another prayer 
 for me. 
 
 Although religious in my nature, even at that early age, 
 sectarian religion seemed empty and void. 
 
 The following morning, I left the scene of this religious 
 excitement in Hector and returned to Cayuga County, about 
 three miles from Auburn. There I went to work for Mr. 
 Monroe, to learn the trade of a blacksmith. He carried on 
 
26 REFUSE TO PLAY CARDS. 
 
 considerable business, and employed a number of young men 
 and apprentices. 
 
 One evening, Mr. Monroe and the workmen gathered 
 around the center table, in the sitting room, to while away 
 the evening in a game of cards. Mr. Monroe invited me to 
 participate. 
 
 • My father had counseled me never to play a game of cards. 
 "Not," said he, "that there is any particular harm in play- 
 ing a game of cards, but card-playing has a tendency to lead 
 those who follow it into other vices." 
 
 I determined, at the time, to keep his counsel should it 
 cost me my situation. Mr. Monroe did not appear disposed 
 to receive any apology for not accepting his invitation. I 
 arose, took a Bible that was near me, and read during the 
 evening while the remainder of the company played cards. 
 
 The most of Mr. Monroe's workmen were inclined to 
 infidelity, and the course I took that evening, afterwards 
 brought upon me much annoyance and ridicule . 
 
 Although infidel in principle, Mr. Monroe was kind to 
 those around him, and manifested that kindness to me as 
 well as others. He placed in my hands several infidel books. 
 Among them, I recollect the writings of Voltaire and Thomas 
 Payne. My experience at this time, taught me that skeptical 
 works cannot be read without leaving their impression on the 
 mind. A continuation of reading them must, eventually, lead 
 to confirmed infidelity. 
 
 The teachings of my pious parents had given me consider- 
 able faith in God, and I enjoyed some of His Spirit. It has 
 since been evident to me, that the reading of those infidel 
 books stirred up an antagonism in me between the Spirit of 
 truth and the spirit of skepticism. The struggle between 
 them, in my bosom, continued about a year, and was a source 
 of great affliction to me. The Lord, through His Spirit, was 
 trying to save me from error and darkness. 
 
 I would advise all my young friends, and especially those 
 who have had the testimony of the Spirit of truth, to 
 never, by any act of theirs, invite the spirit of infidelity into 
 their hearts, lest they fall away into darkness, and go down to 
 death. 
 
DISABLED FOR WORK AT BLACKSMITHING. 27 
 
 I remained with Mr. Monroe nearly two years. I injured 
 myself lifting a log, and it was evident that I could not again 
 work at the blacksmith business for some time. For this 
 reason I left Mr. Monroe, and went to visit Mr. J. P. Green, 
 who lived in Watertown, about one hundred miles from 
 Auburn, in Jefferson County. 
 
 For sometime my health continued poor. One day I lay on 
 a bed to rest where I could see the family in their ordinary 
 occupations. All at once I heard the most beautiful music. 
 I soon discovered from whence it came. Standing side by 
 side, on the foot board of the beadstead on which I lay, were 
 two beautiful, seraph-like beings, about the size of children 
 seven or eight years old. They were dressed in white, and 
 appeared surpassingly pure and heavenly. 1 felt certain that 
 I was fully awake, and these juvenile personages were realis- 
 tic to me. With their disappearance the music ceased. I 
 turned and asked two of my sisters, who were in the room, if 
 they had not heard the music. I was much surprised to 
 learn that they had heard nothing. , 
 
 CHAPTER II. 
 
 MARRIAGE— A VISION OF OTHER WORLDS— MY RELUCTANCE 
 AT RETURNING TO A MORTAL EXISTENCE — A PROMISE 
 WITH CONDITIONS — I EXHORT OTHERS TO FAITHFUL- 
 NESS. 
 
 WHILE at Watertown, I married, and afterwards removed to 
 Mendon, Monroe County. At this place I had a remark- 
 able dream or vision. I fancied that I died. In a moment I 
 was out of the body, and fully conscious that I had made the 
 change. At once, a heavenly messenger, or guide, was by 
 me. I thought and acted as naturally as I had done in the 
 body, and all my sensations seemed as complete without as 
 with it. The personage with me was dressed in the purest 
 white. For a short time I remained in the room where my 
 body lay. My sister Fanny (who was living with me when I 
 
28 A VISION. 
 
 had this dream) and my wife were weeping bitterly over my 
 death. I sympathized with them deeply in their sorrow, and 
 desired to comfort them. I realized that I was under the 
 control of the man who was by me. I begged of him the 
 privilege of speaking to them, but he said he could not grant 
 it. My guide, for so I will call him, said "Now let us go." 
 
 Space seemed annihilated. Apparently we went up, and 
 almost instantly were in another world. It was of suoh 
 magnitude that I formed no conception of its size. It was 
 filled with innumerable hosts of beings, who seemed as naturally 
 human as those amoDg whom I had lived. With some I had 
 been acquainted in the world I had just left. My guide 
 informed me that those I saw had not yet arrived at their final 
 abiding place. All kinds of people seemed mixed up pro- 
 miscuously, as they are in this world. Their surroundings and 
 manner indicated that they were in a state of expectation, 
 and awaiting some event of considerable moment to them. 
 
 As we went on from this place, my guide said, "I will now 
 show you the condition of the damned. ' ' Pointing with his 
 hand, he said, "Look !" 
 
 I looked down a distance which appeared incomprehensible 
 to me. I gazed on a vast region filled with multitudes of 
 beings. I could see everything with the most minute distinct- 
 ness. The multitude of peftple I saw were miserable in the 
 extreme. "These," said my guide, "are they who have 
 rejected the means of salvation, that were placed within their 
 reach, and have brought upon themselves the condemnation 
 you behold." 
 
 The expression of the countenances of these sufferers 
 was clear and distinct. They indicated extreme remorse, 
 sorrow and dejection. They appeared conscious that none 
 but themselves were to blame for their forlorn condition. 
 
 This scene affected me much, and I could not refrain from 
 weeping. 
 
 Again my guide said, "Now let us go." 
 
 In a moment we were at the gate of a beautiful city. A 
 porter opened it and we passed in. The city was grand and 
 beautiful beyond anything that I can describe. It was clothed 
 in the purest light, brilliant but not glaring or unpleasant. 
 
A VISION. 29 
 
 The people, men and women, in their employments and 
 surroundings, seemed contented and happy. I knew those I 
 met without being told who they were. Jesus and the ancient 
 apostles were there. I saw and spoke with the apostle Paul. 
 
 My guide would not permit me to pause much by the way, 
 but rather hurried me on through this place to another still 
 higher but connected with it. It was still more beautiful apd 
 glorious than anything I had before seen. To me its extent 
 and magnificence were incomprehensible. 
 
 My guide pointed to a mansion which excelled everything 
 else in perfection and beauty. It was clothed with fire and 
 intense light. It appeared a fountain of light, throwing 
 brilliant scintillations of glory all around it, and I could con- 
 ceive of no limit to which these emanations extended. Said 
 my guide, "That is where God resides." He permitted me 
 to enter this glorious city but a short distance. Without 
 speaking, he motioned that we would retrace our steps. 
 
 We were soon in the adjoining city. There I met my 
 mother, and a sister who died when six or seven years old. 
 These I knew at sight without an introduction. 
 
 After mingling with the pure and happy beings of this 
 place a short time, my guide said again, "Let us go." 
 
 We were soon through the gate by which we had entered 
 the city. My guide then said, "Now we will return." 
 
 I could distinctly see the world from which we had first 
 come. It appeared to be a vast distance below us. To me, 
 it looked cloudy, dreary and dark. I was filled with sad disap- 
 pointment, I might say horror, at the idea of returning there. 
 I supposed 1 had come to stay in that heavenly place, which 
 I had so long desired to see; up to this time, the thought had 
 not occurred to me that I would be required to return. 
 
 I plead with my guide to let me remain. He replied that 
 1 was permitted to only visit these heavenly cities, for I had 
 not filled my mission in yonder world ; therefore I must return 
 and take my body. If I was faithful to the grace of G-od 
 which would be imparted to me, if I would bear- a faithful 
 testimony to the inhabitants of the earth of a sacrificed and 
 risen Savior, and His atonement for man, in a little time I 
 should be permitted to return and remain. 
 
30 I EXHOKT PEOPLE TO FAITHFULNESS. 
 
 These words gave me comfort and inspired my bosom with 
 the principle of faith. To me, these things were real. I felt 
 that a great mission had been given me, and I accepted it in 
 my heart. The responsibility of that mission has rested on 
 me from that time until now. 
 
 We returned to my house. There I found my body, and it 
 appeared to me dressed for burial. It was with great reluc- 
 tance that I took possession of it to resume the ordinary 
 avocations of life, and endeavor to fill the important mission 
 I had received. I awoke and found myself in my bed. I lay 
 and meditated the remainder of the night on what had been 
 shown me. 
 
 Call it a dream, or vision, or what I may, what I saw 
 was as real to every sense of my being as anything I have 
 passed through. The memory of it is clear and distinct 
 with me to-day, after the lapse of fifty years with its many 
 changes. 
 
 From that time, although belonging to no church, the 
 Spirit was with me to testify to the sufferings and atone- 
 ment' of the Savior. As I had opportunity, I continually 
 exhorted the people, in public and private, to exercise faith 
 in the Lord Jesus Christ, to repent of their sins and live a 
 life of righteousness and good works. 
 
I HOLD MEETINGS— MAKE MANY CONVERTS. 31 
 
 CHAPTER III. 
 
 I TAKE TO PREACHING — MAKE MANY CONVERTS — REFUSE 
 TO BAPTIZE THEM— THEY ARE BAPTIZED BY A CAMP- 
 BELLITE PREACHER — URGED TO JOIN THE CAMPBELLITES 
 — REFUSE, AND THE DEVIL TEMPTS ME — I GRIEVE THE 
 SPIRIT, BUT REGAIN IT THROUGH PASTING AND PRAYER 
 — HEAR THE GOSPEL — VISIT FROM ELDER GIPPORD — HE 
 IS THREATENED WITH TAR AND FEATHERS — MY BROTHER 
 AND I DEFEND. HIM. 
 
 IN the fall of 1828, 1 returned to Hector, Schuyler County, New 
 York. Quite a number of people lived there of the Camp- 
 bellite faith. 'Squire Chase, a prominent man in the neigh- 
 borhood, who had been a preachsr of the sect, said that they 
 were cold in religion and had not held any meetings for several 
 months. I had been there but a few days, when I went with 
 him about two miles to a Methodist meeting. This occurred 
 in the month of November. 
 
 Up to this time I had joined no church, although I had 
 professed religion, attended meetings, and preached when I 
 had an opportunity. 
 
 On my return, I remarked to Mr. Chase, "Why cannot we 
 have meetings in our neighborhood as well as to go so far to 
 them?" 
 
 He replied, "We are all dead there ; we would have meet- 
 ings but I do not feel like preaching. But if you will do the 
 preaching, I will appoint a meeting.'' 
 
 He did so. The first two meetings but few attended. The 
 third meeting the house was crowded. Finally, meetings 
 were held nearly every night in the week, and were well 
 attended. A reformation started among the people, and 
 there were quite a number of religious converts. Campbellite 
 principles had long prevailed in the neighborhood. The con- 
 verts desired baptism, as that was a prominent principle in 
 the Campbellite faith. Mr. Chase urged me to perform the 
 
32 URGED TO JOIN THE CAMPBELLITES. 
 
 ordinance. I excused myself by telling him that I had never 
 joined any religious denomination, and did not feel authorized 
 to administer it. I finally utterly refused to do so. He then 
 sent forty or fifty miles for Elder Brown, a regular Campbellite 
 preacher. 
 
 He came and baptized about sixty converts and organized a 
 branch of the Campbellite church out of the fruits of my 
 labors. He quite exhausted his persuasive powers to induce 
 me to join the Campbellite church, to take a circuit and go 
 to preaching. 
 
 I told him I would not preach his doctrines. If I preached 
 at all, I should preach the whole Bible as I understood it. 
 
 He said I could do so, for he did not think I would preach 
 anything wrong. 
 
 A spirit worked with me to do all the good I could, but not 
 to join any religious denomination. It prevailed within me 
 against all temptation this time. Perhaps the guardian 
 angel, promised by my mother, watched over my spiritual as 
 well as temporal welfare. 
 
 I think, at the time of this reformation, I had as much of 
 the Spirit of the Lord with me as I could well enjoy in my 
 ignorance of the gospel in its purity. I was full of the testi- 
 mony of the truth as I understood it. 
 
 This reformation in Hector, was a means of temptation 
 to me. I had preached and labored with my might to lead 
 the people to the truth, and Elder Brown had stepped 
 in and reaped the results of my labors. Because I would not 
 join* the Camp'bellite church and preach for them, I was 
 entirely thrown aside. The adversary would reason with me 
 thus : "What is the use of all your preaching? It does not 
 amount to anything to you. You had better attend to your 
 own business and let such nonsense alone." 
 
 I listened to these suggestions until I had grieved the Spirit 
 of the Lord which I bad enjoyed. I no longer had the Spirit 
 to pray or to exhort the people to lives of righteousness. I 
 was in this condition for several months. 
 
 In all this lethargy and darkness, I knew there was such a 
 thing as joy in the Spirit of G-od — that in the testimony of 
 Jesus there was light and peace. I know I had accepted a 
 
THE RESTORATION OF THE GOSPEL. 33 
 
 spired to fight the truth, make war upon believers and perse- 
 cute the servants of God unto death. But the Lord strength- 
 ened the hands of His people and poured out light and knowl- 
 edge from on high. The hidden things of ages were brought 
 forth. Revelation after revelation was multiplied to the Church. 
 
 Then came Elijah the Prophet, bearing the keys of the turn- 
 ing of the hearts of the fathers to the children and of the 
 children to the fathers, that the link of the broken chain of the 
 Priesthood through the ages might be welded together, and 
 the spirit world be known to men in the flesh. Next came 
 Moses, the man of G-od with the keys of the gathering of Israel, 
 that the remnants might be brought in from their long disper- 
 sion and inherit the lands promised to their forefathers. And 
 Raphael and Gabriel and other holy messengers also appeared, 
 each in their order, bearing the keys of their respective min- 
 istries when living as men upon the earth, that all the powers 
 needful for the establishment of the great and last dispensation 
 of the fullness of times might be centered upon the head of 
 the man chosen to open it to the world, and that he might 
 bestow them upon others called and chosen by the spirit of 
 revelation. 
 
 Glory to God in the highest ! The straight and narrow way 
 is opened. The silence of ages is broken. Jehovah speaks 
 from out the bosom of eternity. Angels again come down from 
 the abodes of bliss. Communication is restored between man 
 and his Maker. The Holy Ghost again comforts, reveals and 
 bears witness. The sacred gifts are once more enjoyed. 
 All earth shall hear the glad tidings. Every soul shall 
 be warned. And though Joseph, the chosen seer, and 
 many of his brethren have become martyrs for the truth's sake, 
 and the bosom of mother earth is stained red with the blood 
 of the persecuted Saints, the Church re-established, the Priest- 
 hood restored, the truths now revealed shall never be taken 
 from earth again, but they shall spread and increase and pre- 
 vail and triumph, until darkness and evil and sin and Satan 
 shall give way, and this planet, ransomed and redeemed shall 
 be crowned with the glory and presence of its rightful King, 
 Jesus the anointed, the sinless Son of the omnipotent God. 
 
34 "mormon' doctrine. 
 
 EIGHTH LEAF. 
 
 APPARENT DOOM OP THE MAJORITY OF MANKIND — NO SAL- 
 VATION BUT BY JESUS CHRIST— IS THE STATE OP MAN 
 PIXED AT DEATH? — THE COMMON BELIEP INCORRECT — 
 PREACHING TO THE DEAD — THE SPIRIT WITHOUT THE 
 BODY SENTIENT — NATURE OP PARADISE — ALL PEOPLE 
 TO HEAR THE GOSPEL EITHER IN THIS LIFE OR THE 
 NEXT. 
 
 ONE of the great difficulties intKe way of inquiring minds, 
 desirous of understanding gospel truth, is the apparent 
 doom of the great bulk of the human family to perdition. The 
 declaration is plainly and positively made in the scriptures 
 that there is no other name given under heaven whereby man 
 can be saved, but the name of Christ Jesus. It is also pro- 
 claimed that "except a man be born of water and of the Spirit, 
 he cannot enter into the Kingdom of God. ' ' 
 
 Many millions of the earth's inhabitants have passed away 
 without hearing the name of Jesus, or having any opportunity 
 of the privilege of the second birth. And the query arises, 
 Must all these souls be lost in consequence ? And if so can 
 the God of the Bible be just ? Further ; the question comes 
 up, If the world has been in error so long, and the Church of 
 Latter-day Saints is the only true Church of Christ, what has 
 become of the generations of professing Christians, who lived 
 and died in the centuries between the loss of the gospel and 
 the Priesthood and their restoration in the present age ? 
 
 The difficulty arises through lack of a correct understanding 
 of the plan of salvation, and through the erroneous doctrines 
 of unauthorized teachers. Orthodox "Christianity" affirms 
 that the future state of man is fixed at death; that the depart- 
 ing spirit goes either to an eternal heaven or an everlasting 
 hell ; and that there is no possibility of change, but, to use a 
 familiar saying, "as the tree falls, so it lies." The light of 
 
IS THE STATE OF MAN FIXED AT DEATH? 35 
 
 modern revelation rolls back the darkness of ages and unfolds 
 the glorious plan of human redemption in its fullness, and the 
 illuminated soul perceives the triumph of justice in union with 
 mercy, through the extension of gospel privileges beyond the 
 narrow sphere of this mortal life. 
 
 Why should the opportunity to learn and the power to obey 
 the truths of the gospel be confined to dwellers in the flesh ? 
 Is it to be supposed that when the immortal spirit leaves its 
 domicile of clay its powers of perception, of reason, of recep- 
 tion or rejection of truth or error, of submission or rebellion 
 to the decrees of heaven, are buried with the decaying body? 
 The idea is contrary to all the hopes of the life to come kindled 
 in the heart by the promises of the gospel, It is also anti-scrip- 
 tural. There is nothing in holy writ which establishes any 
 such absurdity. Paul declares that all men shall be judged by 
 the gospel which he preached. If this is true and God is just, 
 must not all men hear that gospel and have the opportunity of 
 receiving or rejecting it? And if this privilege has Dot been 
 granted to them while in the body, must it not be afforded theui 
 when out of the body ? 
 
 Peter states that the Lord shall "judge the quick and the 
 dead," and explains that "For this cause was the gospel 
 preached also to them that are dead, that they might be judged 
 according to men in the flesh, but live according to God in the 
 spirit." He mentions this in connection with his history of 
 the mission and works of Jesus, who, he tells us, was "put 
 to death in the flesh, but quickened by the spirit: by which 
 also He went and preached unto the spirits in prison." 
 
 This accounts for the whereabouts of the Savior during the 
 interval between his death on the cross and His resurrection 
 from the sepulchre in the rock. At His appearance to Mary 
 in the garden, after He had risen, Hesaid, "I am not yet ascend- 
 ed to my Father. " During the three days of His body's 
 sleep in the tomb He was continuing the work the Father had 
 given Him to do. He was preaching "deliverance to the cap- 
 tives, and the opening of the prison to them that were bound. ' ' 
 
 That these spirits in prison had been in the flesh, Peter 
 makes clear by stating that they were "disobedient * * in the 
 days of Noah, while the ark was a preparing. ' ' The gospel was 
 
36 ''mormon" doctrine. 
 
 thus preached also to the dead, that they might have the same 
 opportunities and be judged by the same gospel as the living. 
 
 The exercise of faith is an operation of the spirit of man, 
 and so is repentance. These lead to obedience and obedience 
 to acceptance with God. The body without the spirit is dead 
 and can neither believe, repent nor obey ; but the spirit without 
 the body is active, sentient and capable of exercising all of its 
 powers that are adapted to a spiritual sphere. It is only 
 through the medium of the body, however, that the spirit can 
 handle, experience and fully control or be subjected to corporeal 
 things. That part of the gospel which pertains to earthly 
 ordinances and observances is, therefore, unapproachable to 
 the disembodied. But they can learn and submit to all its 
 spiritual laws and influences and "live according to God in the 
 spirit." They can hear the gospel, for Christ preached it to 
 many of them ; they can obey, for He not only proclaimed 
 liberty to them but "He led captivity captive," and they must 
 therefore have repented and become acceptable to G-od. As 
 one of the early fathers of the Church said cif the slain Re- 
 deemer, "He went into hades alone, but he came forth with a 
 multitude . ' ' 
 
 The Jews of Christ's day believed that there were two divis- 
 ions of the spirit world— Paradise and Tartarus. The good 
 went to the former, the bad to the latter. Jesus promised the 
 the repentant thief on the cross : ' 'To-day shalt thou be with 
 me in Paradise. ' ' This is not the abode of the Eternal Father 
 but of departed spirits, where they wait until the resurrection. 
 A place of instruction and preparation, of peace and rest, of 
 joy and serenity, of progress toward perfection. And into 
 this abode of the just, Christ led from Tartarus the spirits 
 purified and chastened through their captivity, who were dis- 
 obedient in the flesh in the days of Noah, but had suffered for 
 their rebellion, and in the spirit had gladly received the gospel 
 through His ministrations. 
 
 And thus, in the due time of the Lord all who have dwelt 
 upon the earth in any age, Jew, G-entile, heathen, Christian, 
 may hear the glad tidings of the everlasting gospel preached 
 by those appointed and authorized, and have an opportunity 
 of repentance, improvement and reconciliation. But the ordi- 
 
ORDINANCES ESSENTIA!. 37 
 
 nances which belong to the sphere of mortality cannot be re- 
 ceived in a spiritual estate ; they belong to the flesh and must 
 be attended to in the flesh. Consideration of the means provided 
 by Infinite Goodness through which the benefits of those essen- 
 tial ordinances can be obtained by believing, repentant, disem- 
 bodied persons, must be left till the unfolding of another .leaf. 
 
 NINTH LEAF. 
 
 DECREES OP GOD FIXED IN THE SPIRITUAL AS IN THE 
 NATURAL UNIVERSE — ORDINANCES ESSENTIAL — THE LIV- 
 ING MAT BE BAPTIZED FOR THE DEAD —THE PRINCIPLE 
 OP PROXY— THE PLACE FOR THE ADMINISTRATION OF 
 VICARIOUS ORDINANCES— REVELATION OF ELIJAH, THE 
 PROPHET — CONNECTION WITH THE SPIRIT WORLD — TRUE 
 ORDER OF COMMUNICATION— BLESSED BESULTS OF WORK 
 DONE FOR THE DEAD. 
 
 THE divine fiat has gone forth that, ' ' Except a man be born 
 of water and of the Spirit, he cannot enter into the 
 kingdom of God." This is a fixed law. The same certainty 
 that is exhibited in the government of the material universe 
 obtains in the spiritual domain, and is as much a necessity 
 in one as in the other. As man cannot change the revolutions 
 of the planets nor alter the principles that underlie all motion 
 "and regulate all matter, so he cannot turn aside the decrees^of 
 Jehovah, nor modify, in the least degree, any rule or command- 
 ment pertaining to the everlasting gospel. Neither will He 
 who reigns in the unseen world, as well as in the sphere per- 
 ceived by the senses, swerve from His established laws in the 
 former any more than in the latter. 
 
 Baptism, or the birth of water in the form and mode already 
 described, is an essential ordinance. There are others equally 
 necessary in their time and place in the divine plan of human 
 redemption. They must be rightly received and administered, 
 or the blessings that spring from them, as their natural fruit, 
 
38 "mormon" doctrine. 
 
 cannot be enjoyed, As aliens cannot be admitted to the rights 
 and privileges of citizenship in an earthly government, without 
 complying with the naturalization laws in such case made and 
 provided, so aliens from the heavenly kingdom cannot be re- 
 ceived into its dominion, nor be adopted into the family of the 
 Eternal King, without obeying the laws set as the conditions 
 of admission. 
 
 These laws and ordinances will be made known to the inhab- 
 itants of this planet, either in the flesh or in the disembodied 
 condition. They will have the - opportunity of receiving or 
 rejecting them on the agency given to man, that a just judg- 
 ment may be rendered in the great day of accounts. But ordi- 
 nances, such as baptism, the laying on of hands for confirma- 
 tion, ordination, marriage, etc., belong to the corporeal sphere. 
 They are set for the state of probation. 
 
 Water is an earthly element, or compound of elements, and 
 the blessings ordained to flow from the death, burial and 
 new birth, typified by authorized baptism therein, cannot be 
 secured in any other way. Millions of earth's sons and daugh- 
 ters have passed out of the body without obeying the law of 
 baptism. Many of them will gladly accept the word and law 
 of the Lord when it is proclaimed to them in the spirit world. 
 But they cannot there attend to ordinances that belong to the 
 sphere which they have left. Can nothing be done in their 
 case? Must they forever be shut out of the kingdom of hea- 
 ven? Both justice and mercy join in answering "yes" to the 
 first and "no" to the last question. What, then, is the way 
 of their deliverance? 
 
 The living may be baptized for the dead. Other essential 
 ordinances may be attended to vicariously. This glorious truth, 
 hid from human knowledge for centuries, has been made known 
 in this greatest of all divine dispensations. It is indeed light 
 in the midst of darkness. It shines into the depths of the 
 shrouded past, illuminates the mystic future, and reveals the 
 infinite love of God and His tender mercy over all His works. 
 It explains the meaning of scripture texts Jong considered 
 difficult and obscure. It links by loving ties the living with 
 their dead. It shows why the fathers "without us cannot be 
 made perfect. ' ' It opens the way of redemption for the hosts 
 
THE PRrNCIPLE OF PROXY. 39 
 
 of departed heathens. It brings together in one all who are 
 in Christ, even though parted by the veil that is drawn between 
 the physical and spiritual spheres. It gives men and women 
 the power to become "Saviors on Mount Zion," Jesus being 
 the great Captain in the army of redeemers. 
 
 In God's house all things are done in order. There is aright 
 way and a proper place for the administration of ordinances 
 for the dead. The living relatives of those who have departed 
 without an opportunity of obeying the earthly requirements 
 of the plan of salvation, if they have themselves been born of 
 the water and of the spirit, stand in the name and place of 
 the departed and receive the ordinances to be placed to the 
 credit of the dead. Either sex represents its own. Men are 
 not baptized for women, nor women for men. The first-born 
 son in each family has rights of priority connected with this 
 vicarious work if he has proven himself worthy. The ordi- 
 nances must be administered by those having authority, being 
 set apart for the work, and must be duly witnessed and properly 
 recorded. The books on earth must tally with the records in 
 heaven. 
 
 The place for these administrations is in a temple built to 
 the Most High God, after the pattern revealed. The baptis- 
 mal font, like the brazen sea in the temple of Solomon, is 
 placed in the basement, under the place where the living are 
 wont to assemble, typifying the place for the dead, all things 
 spiritual having their correspondence with things natural. 
 That which is done on earth, according to the divine instruc- 
 tions, is acknowledged in heaven, and is of force and effect in 
 the world to come. Herein is manifested the power of the Holy 
 Priesthood, loosing or binding on earth, and it is loosed or 
 bound in heaven, all according to the commandments and 
 revelations of the Most High through Jesus the anointed. 
 
 This principle'of proxy runs like a thread of gold throughout 
 the entire robe of salvatioD. Christ is the proxy-of blood for 
 the whole race of sinners. The Spotless One died in the place 
 of the impure. He is the offering for the deadly sin of Adam. 
 He is the propitiation for the evil deeds of a world. The lamb 
 on the smoking altar, the scapegoat turned into the wilderness, 
 the sprinkling of atonement, all the sacrifices of the old cove- 
 
40 "mormon" doctrine. 
 
 nant, as 'well as the infinite one of the new, are based on the 
 doctrine of vicarious action and the divine acceptance of author- 
 ized substitutes. 
 
 The manifestation of this truth in the last dispensation came 
 from the Prophet Elijah in the temple built to the Almighty 
 by the Latter-day Saints in Kirtland, Ohio. On the third of 
 April, 1836, he who was caught up to heaven without death, 
 appeared to Joseph Smith and Oliver Cowdery, and committed 
 the keys of the power to "turn the heart of the fathers to the 
 children, and the heart of the children to their fathers," that 
 the earth might be saved from a curse. The living are thus 
 authorized, under prescribed conditions, to act for the dead, 
 and the fathers in the spirit world look to the children in the 
 flesh to perform for them the works which they were unable to 
 attend to while in the body. 
 
 Here is the peculiar blessing upon the heads of the Saints in 
 the grand, culminating and completing dispensation of the 
 fullness of times: To labor for the redemption of their progen- 
 itors until every lost link in the line of their ancestry, back to 
 the Abrahamic stock from which they originally sprang, shall 
 be taken up and welded into the perfect family chain. Herein 
 is seen one of the blessings attending the perpetuation of a 
 man's name in the earth ; to die leaving no seed being consid- 
 ered in olden times, among the people of God, one of the 
 greatest of calamities. Indeed the glory and dominion and joy 
 and rapture of the future state will be found to have intimate 
 relation to the family condition, and the promise to Abraham 
 of a numerous posterity was not merely of earthly portent, 
 hut reached into the exaltation and beatitudes of eternal 
 existence. 
 
 This glorious doctrine bears the key to the sphere within the 
 veil. It regulates the communion of the living with the dead. 
 It saves those who receive it from improper and deceptive spirit 
 communications. Tidings to the living from their friends who 
 have passed away do not come in disorder and confusion, nor 
 by the will of men or women, whether corrupt or pure. Order 
 is maintained in all the works and ways of God. Knowledge 
 that is needful concerning the spiritual sphere will come through 
 an appointed channel and in the appointed place. The 
 
RESULTS OP WORK DONE FOR THE DEAD. 41 
 
 temple where the ordinances can be administered for 
 the dead, is the place to hear from the dead. The 
 Priesthood in the flesh, when it is necessary, will re- 
 ceive communications from the Priesthood behind the veil. 
 Most holy conversations on all things pertaining to the redemp- 
 tion of the race, belong in the places prepared in the temples. 
 The Saints in the flesh are required to use all due diligence 
 in obtaining their genealogies by the means at command, and 
 a spirit has moved upon men in the world to collect and per- 
 fect and publish the records of their ancestors, by which, 
 thousands upon thousands of acceptable names have been 
 obtained, and the work of vicarious baptism already done is 
 immense. But that which remains to be accomplished is so 
 vast, that no mind, unless illuminated by the light of God, can 
 see how it can ever be performed and perfected. Yet it will 
 be done, and blessed are they who aid in the heavenly labor ! 
 With what joy will they be greeted by the spirits of their pro- 
 genitors when they meet them in Paradise ! What honor will 
 crown their brows in the day of reward and compensation ! 
 They will stand among the Saviors, and shine among their 
 kindred who are redeemed, like glorious suns in the heavenly 
 constellations ! 
 
 ■ This divine plan of vicarious action, is one of the broadest, 
 brightest and loveliest leaves in the blessed tree of life. It 
 bears a healing balm for millions upon millions of earth's sons 
 and daughters who have passed away without hearing the only 
 name whereby man can be saved, or who, haviDg heard, were 
 never taught the way of salvation as ordained through Jesus 
 Christ. It is redolent of the love and mercy of the Eternal 
 Father, and bears the sweet perfume of charity and gratitude 
 of the children reaching out after the fathers, of the fathers 
 blest in the works of the children, and of kindred affection 
 enlarged, cemented and perpetuated for ever and ever. It 
 parts the veil between the physical and the spiritual, it softens 
 the heart, and brings the living and the dead nearer to God, 
 and it sanctifies the soul to obedience, worship and devotion, 
 filling it with reverence and adoration of Him who has 
 devised this broad and universal plan for the redemption of the 
 human race. 
 
42 "mormon" doctrine. 
 
 TENTH LEAF. 
 
 UNIVERSALITY OF DEATH — RESULTS OF THE TRANSGRESSION 
 OF LAW — DISSOLUTION OF THE BODY NOT THE END OF 
 EXISTENCE — WHAT IS [RESURRECTION? — THE SPIRITUAL 
 BODY OF JESUS— ALL TO BE RAISED FROM THE DEAD 
 —THE ORDER OF THE RESURRECTION — NECESSITY OF 
 AN IMMORTAL BODY— IGNORANCE OF THE LAWS OF 
 NATURE — MATTER INDESTRUCTIBLE — POSSIBILITIES OF 
 CREATIVE ENERGY— LIFE AND IMMORTALITY BROUGHT 
 TO LIGHT. 
 
 DEATH is the common heritage. It is a legacy to all the 
 children, left by our first progenitor. It . is the result of 
 transgression, the penalty of violated law. The immortal pair 
 who dwelt in Eden fell into mortality through sin. Immortality 
 is the power of continued existence. But "all things are go- 
 verned by law. ' ' Sm is law- breaking. To live for ever re- 
 quires perpetual obedience to the laws of everlasting life. "That 
 which is governed by law is preserved by law.",; .By the same 
 rule reversed, the reverse obtains. Therefore, that which is 
 immortal and obeys not the laws of immortality, will become 
 mortal. If obedience ensures preservation, disobedience in- 
 volves destruction. .Law reigns in the highest as well as in the 
 lower spheres of being. Eternal life involves eternal compli- 
 ance with the laws of existence. 
 
 All seeds produce their own kind. Mortal beings beget 
 mortality. When the parents of our race became mortal 
 through breaking a law of their immortal condition, they 
 brought death to their offspring as well as to them- 
 selves. "In Adam all die. " The curse of death smites the 
 whole family. "It is appointed unto man once to die." No 
 ingenuity he can exercise or precautions he can adopt will avert 
 the impending doom. The decree has been proclaimed, "Thou 
 shalt surely die, ' ' and it is irrevocable. The taint that came 
 
DEATH NOT THE END OF EXISTENCE. 43 
 
 from the tree of death whose fruit was forbidden, descends to 
 all generations, and every variety of form and feature, and 
 color and stature, and tendency and peculiarity, have the one 
 common characteristic, the certainty of death. 
 
 But is the dissolution ofthebody the end of existence? Not at 
 all. We have seen that the part of man that comes from heaven 
 lives on when that which came from the earth returns to the 
 earth. Yet this is not sufficient. The query arises, Shall this 
 body, made mortal through transgression, remain for ever under 
 the penalty of the broken law, or are there some means of expia- 
 tion for the sin, and restoration from the doom, its consequence? 
 Are all the associations formed in the flesh and pertaining to 
 this mortal state, to perish with the decayed body and be 
 scattered like the dust to which it is resolved ? Are the fond 
 relations of husband and wife, and parent and child to be dis- 
 solved forever? Is this exquisitely, "fearfully and wonder- 
 fully" formed mechanism, with the experiences of its temporal 
 existence, to be obliterated and lose its identity in the material 
 universe ? 
 
 The answer comes down from the remotest ages, like sweet 
 and sacred music whose tones swell and increase as the chorus 
 is joined by the voices of the prophets and saints of each suc- 
 ceeding dispensation, until the grand hormony thrills every 
 respondent soul. The burden of the song is in the words of the 
 poetic Isaiah : "Thy dead men shall live, together with my 
 dead body shall they arise. Awake and sing, ye that dwell in 
 dust: for thy dew is as the dew of herbs, and the earth shall cast 
 out the dead. ' ' And the ringing tones of Job the ancient are 
 heard as a solo whose melody reaches unto heaven : ' 'I know 
 that my Redeemer liveth, and that He shall stand at the latter 
 day upon the earth: and though after my skin worms destroy 
 this body, yet in my flesh shall I see God ! ' ' 
 
 -The faith of all people who have communed with God or have 
 been inspired by the -Holy Ghost, has been that they should be 
 resurrected from the dead. They not only had the assurance 
 of spirit life beyond the grave, but of the revivification of the 
 material body. The signification of the word "resurrect" is 
 ' 'to stand up again. ' ' That which was laid down was to be 
 raised up. The release of the immortal spirit from the mortal 
 
44 "mormon" doctrine. 
 
 body would not answer to this. It was this mortal that was 
 to put on immortality, this corruptible that was to put on 
 ineorruption. 
 
 To make this matter certain, Jesus, who expiated the primal 
 sin, after being offered on the cross as the great sacrifice, gave 
 up the ghost. His lifeless body was taken down, embalmed 
 and buried in a new tomb hewed out of the rock. It was 
 guarded by Roman soldiers. On the third day from the inter- 
 ment that body came forth alive from the grave. The same 
 Jesus who was crucified appeared again among His disciples, 
 and proved that the same body interred was brought forth again, 
 by exhibiting the wounds made by the nails and the spear, by 
 permitting them to touch Him, by eating and conversing with 
 them, and by repeated visits. 
 
 This was not a mere manifestation of the immortality of the 
 soul, but a demonstration of the resurrection of the body. Yet 
 that body was transformed. The corruptible blood was purged 
 from the veins, and incorruptible spiritual fluid occupied its 
 'place. It was buried a natural body, it was resurrected a spirit- 
 ual body. Here, then, was a pattern of that which isto come. 
 This was the "first fruits of them that slept," a glorious sample 
 of the great harvest of the summer of redemption. 
 
 Now the sacrifice of the Savior had as one of its chief objects 
 the restoration of mankind to the condition lost by the fall. 
 ' 'As in Adam all die, even so in Christ shall all be made alive. ' ' 
 Death came to the race through one man's sin ; life comes to 
 the race through one man's atonement for that sin. The 
 remedy is as broad as the disease. The plan is perfect. This 
 is why Christ is called "The resurrection and the life." By 
 virtue of His triumph over sin and His voluntary submission 
 to death, which had no valid claim upon Him, being sinless, 
 He obtained the keys of redemption for all the sleeping dust 
 of the Adamic family. So He made no idle boast or mystic 
 figure of speech when he declared, "The hour is coming, in 
 which all that are in the graves shall hear His voice, and 
 shall come forth; they that have done good, unto the resur- 
 rection of life; and they that have done evil, unto the resur- 
 rection of damnation." 
 
THE RESURRECTION. 45 
 
 The raising of the dead, though universal, is not simul- 
 taneous. When Christ, who is our life, shall appear, He will first 
 redeem those that are in Him. Having put on Christ and 
 received of His spirit, they will come forth at His call to meet 
 Him. They who have part in the first resurrection are those 
 who have died in the Lord and are blessed and holy. Their 
 bodies will be fashioned like unto His glorious body. Having 
 been planted in the likeness' of His death they will be also in 
 the likeness of His resurrection. That is, they will be quick- 
 ened by the celestial glory and be placed in a condition to receive 
 a fullness thereof, and inherit all things as joint heirs with 
 Christ. 
 
 The wicked dead remain unquickened for a thousand years. 
 They reap the fruits of their evil seeds sown in lives of trans- 
 gression. They drink the dregs of a bitter cup. Some are 
 beaten with many stripes, others with but a few. Justice 
 metes- out to them their dues. And when they come forth to 
 stand up in their bodies, they will not be quickened by the 
 celestial glory, but by that for which they are fitted by their 
 respective conditions consequent upon their earthly acts, and 
 they will occupy positions accordingly. But all will be re- 
 deemed in due season from the grave and stand the scrutiny of 
 the All-Seeing Eye and the judgment of unswerving Justice, 
 which will determine their eternal future. 
 
 In this age of general doubt, when human reason is exalted 
 above divine testimony, and the voice of faith is drowned by 
 the clamors of pretended science, the possibility and use of a 
 resuscitation of the body are scouted and denied. But "all 
 things are possible to them that believe," and the divinely 
 illuminated mind can perceive not only the use, but the neces- 
 sity of the resurrection. 
 
 The being that was placed in Eden and endowed with power 
 to wield dominion over all created things, was a living soul, 
 a sentient spirit in an immortal body, a man fashioned in the 
 image of God. He fell from that condition and paid the penalty 
 of death. Christ's atonement, as we have seen, restores him 
 to his original condition. But this he cannot have without 
 his body again made immortal. By the workings of the grand 
 scheme of human exaltation, he and his posterity, with the 
 
46 "mormon" doctrine. 
 
 benefits of the lessons of experience, will be restored to the 
 immortality and pleasures of the primeval paradise, and placed 
 on the path of eternal progress. 
 
 And, mark this, a body framed out of the grosser elements 
 is essential to the perfect happiness and power of the refined 
 spiritual organism which possesses it as a tabernacle. The 
 principle of affinities and of the attraction and communion of 
 similars proclaim this truth. . Spirit ministers to spirit. 
 Things of a like nature cohere. The higher or spiritual ele- 
 ment reaches upward to the loftiest things ; the lower or fleshy 
 element reaches downward, and the twain, inseparably com- 
 bined and governed by the laws of right and truth, draw pleasure 
 and delight from the hights and depths of the boundless uni- 
 verse and the ever-extending spheres of eternal intelligence. A 
 disembodied spirit is imperfect, and requires clothing with 
 its denser parts. Without them, its affinities would lie in but 
 one direction, and its joy and progress would be limited. 
 
 The family condition too is formed in the embodied state. 
 Death separates the husband and wife, the parents and chil- 
 dren. The resurrection, in its highest conditions, reunites them 
 and restores all that was lost in the grave. Who can picture 
 the bliss, the glory, the power, the might, the dominion and 
 majesty that shall grow out of the redemption from the dead 
 >of the righteous man and his household, dwelling in perfect 
 harmony and peace with all the powers of their being, spiritual 
 and physical, purified, quickened, intensified and enlarged to a 
 fullness, with all eternity before them for the exercise thereof 
 in accordance with the designs of the Great Creator? It is 
 beyond the skill of man to depict it, and no mortal mind can 
 comprehend it without special divine illumination. 
 
 And who shall define the impossible, or draw the bounds of 
 the powers of the Creator? The secret of ordinary life is hid- 
 den from the scrutiny of the most profound scientist. He 
 knows not the mystery of the vital principle that quickens even 
 the lowest form of animated nature. His own powers of mind 
 and motion are incomprehensible to him. Their origin and 
 cause are beyond his ken, and he cannot solve the problem 
 any better than the ignorant Hottentot or the untutored Indian. 
 The reproduction of plants from their seeds, the evolving of life 
 
INDESTRUCTIBILITY OF MATTER. 47 
 
 out of the midst of their death, is a wonder unexplained, And 
 shall we say that it is impossible for the Power that regulates 
 the universe to reanimate a defunct body ? 
 
 It must be remembered that nothing in nature is annihil- 
 ated. No particle of matter is destroyed by any process. What 
 is called death is but a change of form. All matter is not visible 
 to the human eye. A body may exist, but so transformed as 
 to be imperceptible to the natural vision. The forces that regu- 
 late the universe are occult, and though some of the laws that 
 govern them are known, there are others that have not been 
 discovered, and it is the hight of presumption for those who 
 have obtained a smattering of information concerning these 
 things— and who has obtained more ? — to declare that impos- 
 sible which they know nothing of, or to limit the power of that 
 creative or quickening energy, whose nature, capabilities and 
 qualities they cannot comprehend in the smallest degree. 
 
 If one dead body has been raised to life, unnumbered millions 
 may also be revived. That one we have in the person of Jesus 
 of Nazareth, and He is the forerunner of all the race. Let the 
 sons and daughters of men rejoice and give thanks to Him who 
 has wrought out this great redemption. Death is conquered. 
 The grave has no terrors. Life and immortality are brought 
 to light. Eternity with all its prospects and capabilities is 
 opened to the view. And through the power of the resurrec- 
 tion vested in Christ Jesus, the whole globe shall deliver up its 
 dead, and the great progenitor of our race, Adam, the ' Ancient 
 of Days, ' ' shall stand forth at the head of his posterity all quick, 
 ened and animated by the spirit of life ; and while Jesus the 
 Son is hailed as the mighty Redeemer, God the Eternal Father 
 shall be honored and worshiped for ever as the Author of our 
 being, from whom springs all life, light, power and glory 
 throughout the vast domains of universal space ! 
 
48 "mormon" doctrine. 
 
 ELEVENTH LEAF. 
 
 MAN OR WOMAN ALONE IMPERFECT— MARRIAGE ORDAINED 
 OF GOD— SANCITY OF PROPER SEXUAL RELATIONS — 
 MATRIMONY A PART OF JRELIGION — THE FIRST PAIR 
 IMMORTAL — MARRIAGE FOR ETERNITY — KEYS OF CELES- 
 TIAL MARRIAGE — CONDITION OF THOSE WHO MARRY 
 ONLY FOR TIME— MAN THE HEAD OF THE WOMAN — 
 PLURALITY OF WIVES— CONTINUATION OF THE RIGHT- 
 TEOUS FOREVER — ETERNAL FAMILY ORGANIZATIONS — 
 EVERLASTING INCREASE AND DOMINION. 
 
 NO man or woman, separate and single, can attain the full- 
 ness of celestial glory. Perfection of being, happiness, 
 exaltation or dominion, is unattainable by either sex alone. 
 The nature, desires, capabilities and manifest design of both 
 male and female humanity proclaim this, and the voice of 
 Deity has endorsed and sanctified the utterance of nature. 
 Woman was made for man. Marriage is ordained of God. 
 In its correct form it is under the divine direction. The 
 Father of the race has the right to a voice in the sexual 
 unions of His children. Those relations are fraught with so 
 much consequence, relating to time and eternity, that the 
 Supreme Buler should regulate them for the benefit of the 
 parties, the welfare of society and the good of posterity in 
 this world, as well as for eternal results in the life to come. 
 
 The male and female elements of humanity seek union, of 
 their own volition.' The natural attraction that prompts this 
 is right and proper. But if there were no rules and restric- 
 tions for the government of these tendencies and the actions 
 resultant, confusion would ensue, and the effects would be 
 sorrow, ruin and destruction. Matrimony therefore becomes 
 a part of religion. It is a divine institution, and hence 
 should be divinely directed. The first marriage on record 
 was solemnized by Deity. It was God who said, ' 'It is not 
 
FORCED TO FLEE TO SAVE OTJR LIVES. 49 
 
 About five days after this warning, early in the morning, I 
 looked up the road towards Gallatin, and saw a man on horse- 
 back coming towards my house at full speed. As he rode up 
 he inquired : "Is your name Young?" 
 
 I answered that it was. 
 -He continued: "I have rode from Gallatin to inform you 
 that, in two or three hours, there will be a company of forty 
 men here, who assert that if they find you here, they will 
 fasten you and your family in your house and burn it down. 
 For God's sake, if you value your own life and the lives of 
 your wife and children, do not be here an hour from now. 
 I have come to give you this warning as a friend. Should it 
 be found out that I have done so, I might lose my own life ! ' ' 
 
 I thanked him for his kindness, and he rode off rapidly 
 towards Gallatin. % told Sister Young to prepare to leave at 
 once, then attached my team to a light spring wagon, put a 
 bed, a few cooking utensils, a trunk of clothing, and some 
 food for the day into it. I got my wife, my four chil- 
 dren, William, Harriet, Joseph and John into the wagon, 
 fastened up the house and started for Far West. 
 
 I expected to return and get my goods. The next day I 
 obtained some teams and started for my goods. I found the 
 road strongly guarded, and the Missourians threatened to kill 
 me if I went on. 1 never obtained goods, cows nor anything 
 that I had left on my place. 
 
 This left my family very destitute, in common with others 
 of the Saints who had been treated in like manner. 
 
 I had previously driven a fine yoke of oxen and a new 
 milch cow to Far West, thinking I might possibly want to 
 remove there; but Clark's army drove my, oxen into camp 
 and butchered them for beef. I was promised pay for them, 
 but, of course, never received anything but the promise. 
 
 This was in October, 1838.' I remained in Far West d jing 
 whatever, was necessary for the protection of the Saints. 1 
 was on guard much of the time. 
 
 Major Seymour Branson directed Brother A. P. Rockwood 
 and myself to take our horses and go out two miles nortn of 
 Far West and patrol the country every night. If we saw a 
 man, or company of men coming towards Far West, we were 
 
 9* 
 
50 ON PATROL DUTY— A NARROW ESCAPE. 
 
 ordered to hail them and demand the countersign. If 
 necessary, to make this demand the second time, when, if not 
 given, we were to fire on them. When we arrived on the 
 ground where we were to perform our duties, Brother Rock- 
 wood and I separated, taking different directions. It was a. 
 moonlight night. I was on the edge of a prairie with my eye 
 along the road, when I discovered a company of mounted 
 men coming over a swell of the prairie. I retired into the 
 timber and took a station behind the trunk of a large tree, 
 under the shadow of its branches, and twenty or thirty yards 
 from the road. As the company came opposite to me, I- 
 demanded the countersign twice, as I had been ordered to do. 
 As they paid no attention to me, I made ready to fire, intend- 
 ing to shoot the leader, when a strong and sudden impression 
 came over me to hail again. I did so, and ordered them to 
 halt. This time the leader recognized my voice, and, turning 
 towards me, asked : ' ; Is that you, Brother Lorenzo?" I also 
 recognized the man as Brother Lyman Wight, and, as I 
 answered in the affirmative, rode up to his side. We were 
 glad to meet each other, and I was very thankful that I had 
 not obeyed orders. He was on his way from Diamond to Far 
 West, with a company of «ien to assist the Saints there. 
 
 Soon alter this occurrence, I returned to Far West. I told 
 Sister Young that I hoped to get one good night's sleep. 
 For three weeks I had not had my clothes off to lay down, 
 and I felt much worn. 
 
 Perhaps I had slept two hours, when I was awakened by 
 the bass drum sounding an alarm on the public square. I 
 was soon out to see what was the matter. There were five 
 men on the square, of whom I inquired the cause of the 
 alarm. They informed me that, two of the brethren had been 
 taken prisoners by the mob on Crooked River, tried by a court 
 martial that day, and condemned to be shot the coming morn- 
 ing at eight o'clock. A company of men was wanted to go 
 and'rescue them. 
 
 Preparations were soon made, and in a short time, about 40 
 mounted men, under the command of David W. Patten, were 
 ready to start. We kept the road to a ford on Crooked River, 
 twenty miles distant, where we expected to find the mob. 
 
CROOKED RIVEE BATTLE. 51 
 
 Just as the day was breaking we dismounted, about a mile 
 from the ford, tied our horses, and left Brother Isaac Decker 
 to watch them. 
 
 We marched down the road some distance, when we heard 
 the crack of a rifle. Brother Obanion, who was one step in 
 advance of me fell. I assisted brother John P. Green, who 
 was the captain of the platoon I belonged to, to carry him to 
 the side of the road. We asked the Lord to preserve his 
 life, laid him down, ran on and took our places again. 
 
 The man who shot Brother Obanion was a picket guard of 
 the mob, who was secreted in ambush by the roadside. Cap- 
 tain Patten was ahead of. the company. 
 
 As we neared the river the firing was somewhat lively. 
 
 Captain Patten turned to the left of the road, with a part of 
 
 the command; Captain Green and others turned to the right. 
 
 We were ordered to charge, which we did, to the bank 
 
 of the river, when the enemy broke and fled. 
 
 I snapped my gun twice at a man in a white blanket coat. 
 While engaged in repriuiing my gun, he got out of range, 
 
 A tall, powerful, Missourian sprang from under the bank of 
 the river, and, with a heavy sword in hand, rushed towards 
 one of the brethren, crying out, "Hun, you devils, or die!" 
 
 The man he was making for was also armed with a sword, 
 but was small and poorly calculated to withstand the heavy 
 blows of the Missourian. He, however, succeded in defend- 
 himself until I ran to his aid, and leveled my gun within two 
 feet of his enemy, but it missed fire. 
 
 The Missourian turned on me. With nothing but the 
 muzzle end of my rifle to parry his rapid blows, my situation 
 was perilous. The man whom I had relieved, for some reason, 
 did not come' to the rescue. I succeeded in parrying the 
 blows of my enenfy until he backed me to the bank of the 
 river. I could back no farther without going off the perpen- 
 dicular bank, eight or ten feet above the water. In a moment 
 I realized that my chances were very desperate. At this junc- 
 ture the Missourian raised his sword, apparently throwing all 
 his strength and energy into the act, as if intending to crush 
 me with one desperate blow. 
 
 As his arm extended I saw a hand pass down the back of 
 
52 MIRACULOUSLY DELIVERED. 
 
 his head and between his shoulders. There was no other 
 person visible, and I have always believed that I saw the 
 hand of the angel of the Lord interposed for my deliverance. 
 The arm of my enemy was paralyzed, and I had time to extri- 
 cate myself from the perilous situation I was in. 
 
 As soon as I had time to think, I felt that the inspiration 
 of my mother's promise had been again verified. The appear- 
 ance of the hand, to me, was real. I do not see how I could 
 have been saved in the way I was, without a providential 
 interference. 
 
 As soon as I was out of danger, my attention was drawn 
 to brother David W. Patten, who lay on the ground a short 
 distance from me, mortally wounded. We hitched a pair of 
 horses to a wagon, put brother Patten and six other wounded 
 men into it, and started for Far West. 
 
 A few miles from the battle ground we met the Prophet 
 Joseph, with a carriage and a company of horsemen. The 
 wounded were taken to their homes, and such care given 
 them as circumstauces would allow. 
 
 Soon after our return to Far West, General Clark's army 
 arrived before that city. In the evening after Joseph and 
 Hyrum Smith and others had been taken prisoners, Hyrum 
 Smith had the privilege of coming into Far West to see his 
 family. From the spirit of General Clark and his army, he 
 believed that, if they succeeded in taking the brethren who 
 were in the Crooked River battle, they would be tried by a 
 court martial and shot. [He and Brother Brigham, and 
 myself met on the public square. After counseling over the 
 matter, it was decided that I, and others in the same situation, 
 should start that night into the wilderness north, for the Des 
 Moines Biver, in Iowa Territory. My brother, Phineas, 
 being a good woodsman, was selected to pilot us. 
 
 The Saints in Far West had been so plundered by their 
 enemies, that they had but little surplus to eat or wear. 
 
 I had on a very thin pair of pants. My wife took a sheet 
 from the bed, and, with the assistance of some of the 
 neighbors, hastily made me a pair of drawers. These I after- 
 wards gave to my brother Phineas, as he seemed to suffer 
 
FLEE TO IOWA. 53 
 
 more with the cold than I did. Our bedding was as scanty as 
 our clothing. 
 
 We left Far West that night, and took no food with us. 
 We arrived about sunrise in the morning, at Adam-Ondi- 
 Ahman, twenty-two miles from Par West. We needed some 
 breakfast, and stopped in a clump of hazel brush, and sent 
 one of the party" to the house of Brother Gardiner Snow, to 
 tell him our situation. He said he had not much to eat, but 
 would do the best he could. He brought us a very good 
 supply of stewed Missouri pumpkin and milk. Our keen 
 appetites made this seem a very good breakfast. 
 
 There we obtained fifty pounds of chopped corn. With 
 this meagre supply of food we continued on our journey. 
 From the first, it was evident that we must be very saving of 
 our food supply. We rationed on eight ounces of this meal, 
 per man, each day. It was mixed with water, without any 
 salt, baked in a cake before the fire, and carefully divided 
 out. 
 
 The second day, as night was approaching, we struck the 
 edge of a prairie, which was about four miles across. As our 
 hor3es were weary, we stopped a short time to rest, when one 
 Irvine Hodge overtook us. He informed us that General 
 Clark, having learned of our departure, had sent a troop of 
 sixty cavalrymen in pursuit ; that they were only a few miles 
 behind, and on our trail. Their orders were to bring us dead 
 or alive. We had thought of camping on the spot, but con- 
 cluded to cross the prairie at once. This we accomplished, 
 and camped in the timber. In the night, snow commenced 
 falling. It appeared to come down in sheets instead of flakes. 
 In the morning it was about a foot and a half deep. Some 
 of the company, at first, regretted this, but others saw and 
 felt that the hand of the Lord was in it. My brother, 
 Phineas, at once declared that it was the means of our 
 deliverance. We started on and the wind began to blow. 
 Our tracks were completely covered soon after they were 
 made. 
 
 We afterwards learned that our pursuers camped on the 
 opposite side of the prairie from us, where we had rested. In 
 
54 WONDERFUL POWER OF ENDURANCE. 
 
 the morning they tried to find our trail, but finding it impos- 
 sible to do so, gave up pursuit. 
 
 Thus we were saved from our enemies by a friendly inter- 
 position of the elements in our behalf. 
 
 We were fifteen days on our journey from Far West to the 
 Des Moines River. The last three days we were without food. 
 After the snow fell, our horses had to subsist on what they 
 could find above it. 
 
 The brush had soon made my thin pants unavailable for 
 covering my legs in the neighborhood of the knees. The 
 fragments were tied up with small hickory withes. When 
 we arrived near a house, on the Des Moines, I remained in 
 the woods while one of my companions went to the house and 
 obtained a pair of pants, that I might be presentable. 
 
 On this trip it seemed as though both men and animals had 
 a wonderful power of enduring cold, hunger and fatigue. I 
 am constrained, after more than forty years have passed away, 
 to acknowledge a special providence in our deliverance. 
 
 I have drawn on my memory for the facts of this narative, 
 and think that they are correct; but there may be some errors 
 in dates, and in the succession of events. 
 
VISIT TO SCOTLAND. 55 
 
 AN INSTANCE OF DIVINE 
 INTERPOSITION. 
 
 BY ELDER WILLIAM BUDGE. 
 
 VISIT TO SCOTLAND — MEET OLD FRIENDS- -RETURN TO LIVER- 
 POOL — ABOUT TO GO BY STEAMER TO BRISTOL— A VOICE 
 WARNS ME NOT TO GO — TURN BACK — SHORT OF MONET — 
 MEANS PROVIDENTIALLY PROVIDED — JOURNEY TO PORTS- 
 MOUTH — SEQUEL TO THE WARNING— THE STEAMER 
 WRECKED. 
 
 I HAD been laboring in the Southampton Conference, Eng- 
 land, as a missionary for about two years, when I obtained 
 permission to visit my relatives in Scotland. It was in the 
 latter part of the summer of 1853. 
 
 Accompanied by an Elder named Armstrong, who was 
 going to Liverpool, I embarked at Portsmouth, on the steam- 
 ship Duke of Cornwall, bound for that port, on the morn- 
 ing of the 8 th of August. 
 
 Shortly after starting, we passed the British fleet, lying off 
 Spithead, preparing for a grand review, to take place on the 
 following Thursday, which Queen Victoria was expected to 
 attend. The scene was both novel and intese sting, as we 
 passed near the assembled and decorated ships. 
 
 Passing the Isle of Wight, of which we had a good view, 
 we called at Plymouth, Falmouth, and Penzance, before 
 reaching Liverpool, passing also the celebrated Eddystone 
 Lighthouse. 
 
 We reached Liverpool at two p. m., on the 10th, and I 
 sailed for Glasgow within two hours afterwards. On board 
 the Scotch steamer, I was pleased to find an old acquaintance, 
 
56 MEET OLD FRIENDS. 
 
 named George Turnbull, who was at that time a clerk in the 
 Church office at Liverpool, and on his way, like myself, to 
 visit his home and friends. 
 
 Brother Turnbull and 1 heard the gospel about the same 
 time, in the same city,' (Glasgow) and became members of the 
 same branch of the Church; he being baptized first. This 
 young man was a scholar, and possessed of much uatural 
 ability, and for some time, was a good Saint, but he would 
 not run the race; he eventually fell into transgression, denied 
 the faith, and was lost. 
 
 There were also on board the vessel, .Elder Fullmer, pastor 
 of the Liverpool Conference, and wife, and Elder John 0. 
 Angus, President of the Shropshire Conference. I was well 
 acquainted with the latter; he was a faithful missionary, and 
 a quiet, humble, and inoffensive man. He labored for a long 
 time in the St. George Temple, and died some time ago. 
 
 Such company was very agreeable, but the night was some- 
 what stormy, and we did notjreach Glasgow until two p. m. 
 next day. 
 
 During this trip, I visited my relatives in Glasgow, Lanark , 
 and elsewhere, and also the Saints in a district of the con- 
 ference where T had formerly labored. I felt truly grateful to 
 the Lord for all His goodness unto me, in preserving me while 
 struggling hard in several new fields of labor to which I had 
 been allotted, since I first left home and beg an my labors as a 
 missionary. 
 
 On the first day of September, taking leave of my friends, 
 I embarked on a steam vessel for Liverpool. Elder John 0. 
 Angus was also a passenger, and I, therefore, had good 
 company during a very stormy passage. Arriving at Liverpool, 
 we called at the Church offiee, Wilton Street, and lodged at 
 the housed of Elder A. R Macdonald, president of the con- 
 ference. 
 
 I intended to go by sea from Liverpool to Bristol, and by 
 land to Salisbury, on my way back to Portsmouth, as I had 
 not means enough to go through by railroad conveyance. I 
 had explained this to Brother Angus, and on the morning 
 after our arrival in Liverpool, I bade him good by, 
 and walked down to the docks, carying my carpet sack and a 
 
WARNED^ NOT TO GO ON A VESSEL. 57 
 
 number of books, which I had brought with me from home. 
 This was on the third day of September, 1853. 
 
 A number of people were waiting to go on board the same 
 steam vessel I intended to take. The steamer at the time 
 was taking in freight at the opposite side of the dock, and 
 would call for us, so we were informe<f, in a short time. 
 
 While standing looking at the vessel, a voice, loud and dis- 
 tinct, said: "Do not go on board." 1 was startled, and 
 looked around, but there was no one near. Although I 
 turned hastily, I did not really expect to see any one who 
 might have spoken. It was, I felt, a revelation; I was 
 impressed with the divine force, and I lifted my satchel pre- 
 paratory to leaving, but suddenly I thought of my want of 
 means, and began to wonder whether I had not been deceived 
 by my imagination. I put down my satchel again, just as 
 the ship was nearing that part of the dock where the pas- 
 sengers were waiting. My condition tempted me. I was 
 in doubt for a moment. I began to reason; but faith 
 triumphed. I felt sure that it was a warning, and, lifting my 
 baggage, left the dock for the Lime Street Station, as the 
 people who had been waiting passed into the steamer. 
 
 Once decided, there was no further trouble, and I began to < 
 consider how I could reach Portsmouth. When I entered 
 the station, I had concluded to take the first third-class train 
 to Birmingham. At that time, I had no acquaintances there, 
 and wished to hurry on, trusting that the way would be 
 opened up as my necessities required ; such having been the 
 case many times before. The Lord had prepared the way in 
 times past, and I had faith that He would help me then 
 sufficiently. 
 
 I was one of those young and very inexperienced Elders, 
 sent into the missionary field literally without purse or scrip. 
 Elder George B. Wallace, at that time one of the presidency 
 of the Church in Europe, sent me with several others into 
 Cumberland County, in the North of England, where there 
 were no Saints until we were instrumental in the hands t>f 
 the Lord in bringing some to a knowledge of the truth. 
 
 It was a hard country, and we had a rough experience. In 
 less than three months, three Elders out of five returned 
 
58 WARMLY RECEIEVED BY STEANGERS. 
 
 home ; but Elder Thomas Wallace, now of Webor County, 
 and I remained until the Lord called us somewhere else. 
 
 I have been in many new fields of labor since, without 
 money and without friends until the Lord raised them up, 
 but never among a people so ignorant, and unimpressionable 
 as the people we could, obtain access to in the North of 
 England. In comparison, my prospects, as I walked into the 
 Lime Street Station, were not at all discouraging, but as I 
 entered, there stood Brother Angus, who was waiting for a 
 train to take him to Shrewsbury. 
 
 • He was surprised to see me, and I was a little abashed, as I 
 felt somewhat delicate about giving him an explanation. 
 Although satisfied myself, I had some misgivings about 
 satisfying him. I told him, however, what had happened, 
 and, to my relief, he said, putting his hand on my shoulder, 
 "You have done just right, and you will see the hand of God 
 in this." 
 
 A third-class train, I learned, would not leave until next 
 morning, so I lodged with Brother Turnbull, who had returned 
 to Liverpool. 
 
 The next day I went to Birmingham, and there learned that a 
 cheap excursion train would leave for Bristol at five p. m. 
 Bristol — going by land — was not directly on my way, but the , 
 fare being low, and going from there to Warminster and 
 Salisbury, I was likely to reach Portsmouth sooner than any 
 other way. 
 
 In the cars, I made the acquaintance of a lady and gentle- 
 man also going to Bristol, to visit some relatives they had in 
 that town. After an interesting conversation they invited me 
 to take lunch with them, which was very acceptable, and on 
 our arrival at Bristol, they pressed me to accompany them to 
 their friend's house, where I remained all night, being 
 warmly received and well treated. 
 
 I had not quite a dollar in my possession, and I acknowledge 
 the hand of the Lord in thus opening up tne way for me. 
 
 On reaching Warminster next day at six p. m. , I had only 
 twelve cents left, and a heavy carpet sack, which I took to a 
 carrier who made occasional trips with freight to Salisbury, 
 
MEANS PROVIDENTIALLY PROVIDED. 59 
 
 and I started at once to walk to the latter place, distant 
 twenty-two miles. 
 
 It was evening and the weather pleasant, and the distance 
 nothing unusual for a missionary, but I made a mistake by 
 starting out too fast, perspired, got tired, and was obliged to 
 take lodging at a small way-side inn, which cost me eight 
 cents. I slept without supper and resumed my journey without 
 breakfast the next morning, but thanking the Lord for good 
 health and spirits. 
 
 On reaching Salisbury, where I was a perfect stranger, I 
 walked into the town with the intention of inquiring for 
 Latter-day Saints, a few of whom I understood lived there. 
 My first inquiry was of a little boy, who quickly answered 
 "Yes, my mother is one," and at once offered to conduct me 
 to his home, which we soon reached, and to which I was 
 warmly welcomed. 
 
 On passing through the streets, I saw, posted upon the 
 walls, announcements of an excursion trip to Southampton 
 and Portsmouth, fare two shillings and six pence, or sixty- 
 two cents in our money. Reflecting upon the means of 
 obtaining such a sum without being obliged to write and 
 wait for it, we reached the house of my guide's mother. 
 
 From the boy's statement that his mother was a "Mormon," 
 I got the impression that his father, if he had one, was not, 
 which I found to be correct. His father was not very friendly, 
 but his mother was a very earnest Saint, and a very thought- 
 ful and kind one, as while I sat taking some refreshments 
 which she had hastily prepared, she brought and gave me a 
 piece of money, the exact amount necessary to procure my 
 ticket to- Portsmouth. I again thanked the Lord, and 
 explained to my kind sister what her gift would enable me to 
 do. The boy had in the meantime, by her instructions, 
 brought my carpet sack, and I was ready to continue my 
 iourney. 
 
 I reached Portsmouth on the 7th day of September, and 
 while there on the 9th, I read in the newspaper of the total 
 wreck of the steam vessel, on which I was about to sail from 
 Liverpool, when I was warned by the Lord not to go on board 
 the ship. 
 
60 MISSIONARIES CALLED HOME. 
 
 MY LAST MISSION TO THE 
 SANDWICH ISLANDS. 
 
 BY WM. W. CL.TJFF. 
 
 CHAPTER I. 
 
 ELDERS CALLED HOME FROM THE SANDWICH ISLANDS — NATIVE 
 ELDER LEFT TO PRESIDE — GIBSON'S ARRIVAL IN SALT 
 LAKE— JOINS THE CHURCH— ASKS FOR A MISSION TO 
 THE SANDWICH ISLANDS — HIS DEEP-LAID SCHEME — 
 LEADING ASTRAY THE HAWAIIAN SAINTS — FIVE ELDERS 
 SENT TO INVESTIGATE — ARRIVAL AT THE SANDWICH 
 ISLANDS — ATTEMPT TO GO ASHORE IN A BOAT — CAPSIZED 
 IN THE SURF — ELDER LORENZO SNOW LOST— AFTER A 
 LONG SEARCH, FOUND UNDER THE BOAT — EFFORTS TO 
 RESUSCITATE HIM — RESTORED TO LIFE ONE HOUR AFTER 
 BEING DROWNED. 
 
 TN the summer and autumn of 1857, a United States army 
 -*- was marching towards Utah, evidently with hostile inten- 
 tion? towards its people. It was thought wisdom, by the 
 authorities of the Church, to concentrate the strength of the 
 Saints for any emergency, by calling home the Elders that 
 were on foreign missions. 
 
 When the last of the Elders from Utah left the Sandwich 
 Islands, on the 1st of May, 1858, the care of the Saints on 
 each of the islands was entrusted to a native Elder. Kaili- 
 hune was appointed to preside over the gathering place on 
 Lanai. He was among the first fruits of the labors of the 
 Elders, and for a long time had been very efficient and faith- 
 ful. 
 
 During our difficulties with the government Walter M. 
 Gibson, an adventurer, came to Utah. His ostensible object 
 
GIBSON ASKS FOR A MISSION. 61 
 
 was to induce President Young, and the general Church 
 authorities, to remove our people en masse, to the East India 
 Islands. He painted, in glowing colors, the splendid facilities 
 and opportunities those islands offered for immigration and 
 colonization, by an enterprising and industrious people like 
 the Latter-day Saints. 
 
 In his ignorance, he supposed that the object of the 
 founder and leaders of the Church was to found a powerful 
 and independent nation. The object of these schemes was, 
 evidentl} 7 , his own personal aggrandizement. 
 
 It had, no doubt, been a favorite project of his, for years, 
 to found a government somewhere on the islands ;f the Pa- 
 cific Ocean. Failing in his scheme for the removal of the 
 Church, some other plan must be devised for the accomplish- 
 ment of his cherished purpose. 
 
 He professed to become a convert to our faith, and was 
 baptized into the Church. He then requested to be sent on 
 a mission to the Polynesian Islands. He desired a roving 
 commission from the Presidency of the Church, authorizing 
 him to travel and preach, on any or all of the islands, in the 
 Pacific Ocean. 
 
 Before leaving Salt Lake City, Mr. Gibson made it a spec- 
 ialty to converse with the Elders who had lately returned 
 from the Sandwich Islands. He sought to be well informed 
 on the general condition of the islands, the customs, tradi- 
 tions, and general character of the natives, and, especially did 
 he seek to be well informed as to the numbers, organization, 
 location, and general condition of the native Sainrs. His 
 object, in this, developed afterwards. 
 
 When he left Utah he went directly to the Sandwich Islands. 
 He soon found some of the Saints, and represented to them, 
 that he had been sent by President Young,, not only to take 
 charge of the mission on those islands, but to preside over all 
 the churches that might be raised up on any of the Pacific 
 islands, and, in that capacity, that he was equal to, and 
 entirely independent of President S[ oung. 
 
 The native Saints had been left about two years to them- 
 selves. They were naturally simple and credulous, and it was 
 easy to impose upon them. 
 
62 HIS DEEP-LAID SCHEME. 
 
 As soon as Mr. Gibson acquired some knowledge of the 
 native language, he commenced traveling among the branches 
 of the Church, and grafted on to the gospel, many of the old 
 traditions and superstitions of the Hawaiians. He reorgan- 
 ized the Church, or, more properly speaking, reconstructed it 
 in accordance with his own notions, throughout the islands. 
 
 He was one of those characters, of whom the apostle Peter 
 warned the Saints in his day, "and through covetousness 
 shall they with feigned words make merchandise of you. ' ' He 
 ordained twelve apostles, and charged them one hundred and 
 fifty dollars each for initiating them into the office, and charged 
 High Priests, Seventies, etc, proportionately, according to 
 the presumed importance of the offices. 
 
 By this and other impositions, he succeeded in raising suf- 
 ficient means for the purchase of one half of the island of 
 Lanai. Some years before the Elders had leased the same 
 tract of land, of Halelea, a native chief, for a temporary 
 gathering place for the Saints. 
 
 Mr. Gibson represented to the Saints that he was securing 
 the land for them, but that it would have to be deeded to 
 him for them. 
 
 For the accomplishment of his purpose, concentration and 
 organization were necessary. He continued to gather the 
 Saints to Lanai. There he organized all the males, old and 
 young, into companions, and daily drilled them in the art of 
 war. He informed them that, as soon as they were properly 
 disciplined, it was his intention to build or purchase a vessel, 
 equip it, and sail for one of the South Se'a Islands. He 
 would seek a favorable opportunity, conquer the natives, leave 
 some of his disciplined men in charge of the conquered terri- 
 tory, and fill up his depleted ranks with raw recruits. 
 
 In this way, he designed to conquer one island after another, 
 until he organized a large fleet, and subjugated all the Poly- 
 nesian Islands. Thus he hoped to realize his wildest dreams 
 by organizing, as he expressed it, "One great grand empire," 
 that would be able to take its place among the leading nations 
 of the earth. 
 
 His every act from the time of his arrival in Utah, had 
 been designed foi' his own aggrandizement. He had learned 
 
ELDERS SENT TO THE SANDWICH ISLANDS. 63 
 
 nothing of the spirit and power of the gospel. The Lord is 
 establishing His kingdom, and he was fighting against it. If 
 he has not already done so, he will yet realize the truth of 
 the saying of the Savi.r, in his teachings, when, on his earthly 
 mission, he likened the Kingdom of God to a stone, and 
 said, "And whosoever shall fall on this stone shall be broken: 
 but on whomsoever it may fall, it will grind him to powder." 
 
 Notwithstanding the Saints had been gradually led astray 
 by Mr. Gibson, they felt that his teachings and practices were 
 not the same as those of the Elders who had labored among 
 them before his coming. 
 
 Fearing they might be deceived, some eight of the native 
 Elders wrote to brethren in Utah who had labored for many 
 years among them. They stated some of the facts concern- 
 ing Mr. Gibson's course, and asked for advice. This commu- 
 nication was translated and submitted to President Young. 
 
 The First Presidency decided that Apostles E. T. Benson 
 and Lorenzo Snow should visit the islands, and that Elders 
 Joseph. F. Smith, Alma L. Smith, and myself, who had pre- 
 viously been on missions to the islands and understood the 
 native language, should accompany them. 
 
 We arrived at Honolulu, the capital of the islands, about 
 the 27th of March, 1864. On the 29th we sailed for Lahaina, 
 on the schooner, Nettie Merrill, Captain Fisher, for the island 
 of Maui, a distance of about ninety miles from Honolulu. 
 On the morning of the 31st of March, we came to anchor about 
 one mile from the mouth of the little harbor of Lahaina. 
 
 Apostles Ezra T. Benson, Lorenzo Snow, Brother Alma L. 
 Smith, and myself, got into the small boat to go ashore. 
 Brother Joseph F. Smith, as he afterwards stated, had some 
 misgivings about going in that boat, but the manifestation 
 was not sufficiently strong to indicate any general accident. 
 He preferred to remain on board the vessel, until the boat 
 returned. 
 
 The boat started for the shore. It contained some barrels 
 and boxes, the captain, a white man, two or three native pas- 
 engers, and the boat's crew, who were also natives. 
 
 The entrance to the harbor is a very narrow passage between 
 coral reefs, and when the sea is rough it is very dangerous, on 
 
64 BOAT CAPSIZED. 
 
 account of the breakers. Where the vessel lay the sea was 
 not rough, but only presented the appearance of heavy swells 
 rolling to the shore. 
 
 As we approached the reef it was evident to me, that the 
 surf was running higher than we anticipated. I called the 
 captain's attention to the fact. We were running quartering 
 across the waves, and I suggested that we change our course 
 so as to run at right angles with them. He replied, that he 
 did not think there was any danger, and our course was not 
 changed. We went but little farther, when a heavy swell 
 struck the boat and carried us before it about fifty yards. 
 When the swell passed it left us in a trough between two 
 huge waves. 
 
 It was too late to retrieve our error, and we must run our 
 chances. When the second swell struck the boat, it raised 
 the stern so high that the steersman's oar was out of the 
 water, and he lost control of the boat. It rode on the swell 
 a short distance, and swung around just as the wave began 
 to break up. We were almost instantly capsized, into the 
 dashing, foaming sea. 
 
 I felt no concern for myself about drowning, for while on 
 my former mission I had learned to swim and sport in the 
 surf of those shores. 
 
 The last I remembered of Brother Snow, as the boat was 
 going over I saw him seize the upper edge of it with both 
 hands. Fearing that the upper edge of the boat, or the 
 barrels, might hit and injure me as the boat was going over, 
 I plunged head foremost into the water. After swimming a 
 short distance, I came to the surface without being strangled 
 or injured. 
 
 The boat was bottom upwards, and barrels, hats, and 
 umberellas were floating in every direction. I swam to the 
 boat and as there was nothing to cling to on the bottom, I 
 reached under and seized the edge of it. 
 
 About the same time, brother Benson came up near me, 
 and readily got hold of the boat. 
 
 The natives soon appeared, and swam about quite uncon- 
 cerned for their own safety. Brother Alma L. Smith came 
 up on the opposite side' of the boat from brother Benson and 
 
ELDER LORENZO SNOW LOST. 65 
 
 myself. He was considerably strangled, but succeeded in 
 securing a hold on the boat. 
 
 A short time afterwards the captain was discovered, about 
 fifty yards from us. Two of his sailors swam to his assistance, 
 and, one on each side, succeeded in keeping him on the surface, 
 although life was apparently extinct. 
 
 Nothing yet had been seen of Brother Snow, although the 
 natives had been swimming and diving in every direction in 
 search of him. We were only about one fourth of a mile 
 from the shore. The people, as soon as they discovered our 
 circumstances, manned a life boat and hurried to the rescue. 
 
 We were taken into the boat, when the crew wanted to row 
 for the shore, and pick up the captain on the way. We told 
 them that one of our friends was yet missing, and we did not 
 want to leave, as long as there was any possibility of a chance 
 to render him assistance. We discovered that a second boat 
 had left the shore, and could reach the captain as soon as the 
 one we were in. Seeing this, the crew of the boat we were 
 in, consented to remain and assist us. 
 
 The captain was taken ashore, and, by working over him 
 for some time, was brought to life. 
 
 The life of Captain Fisher would not, probably, have been 
 much endangered, except for a sack of four or five hundred 
 dollars in silver which he held in his hand. This he clung to 
 with great tenacity. When the boat capsized the weight of 
 it took him at once to the bottom. The natives dove 
 and brought him up, still clinging to the sack. When his 
 vitality was restored, the first thing he inquired about was 
 the money; intimating to the natives, with peculiar emphasis, 
 that it would not have been healthy for them to have lost it. 
 
 Brother Snow had not yet been discovered, and the anxiety 
 was intense. The natives were, evidently, doing all in their 
 power. 
 
 Finally, one of them, in edging himself around the cap- 
 sized boat, must have felt Brother Snow with his feet and 
 pulled him, at least partly, from under it, as the first I saw 
 of Brother Snow was his hair floating upon the water as the 
 %native was dragging him through the water around one end 
 of the capsized boat. As soon as we got him into our boati 
 
66 ELDER SNOW RESTORED TO LIFE. 
 
 we told the boatmen to pull for the shore with all possible 
 speed. His body was stiff, and life was evidently extinct. 
 
 Brother Alma L. Smith and myself were sitting side by 
 side. We laid Brother Snow across our laps, and, on the 
 way to shore, we quietly administered to him and asked the 
 Lord to spare his life, that he might return to his family and 
 home. 
 
 On reaching the shore, we carried him a little way, to some 
 large empty barrels that were lying on the sandy beach. We 
 laid him, face downwards, on one of these, and rolled him 
 back and forth until we succeeded in getting the water that 
 he had swallowed out of him. 
 
 During this time, a number of persons came down from 
 the town; among them was Mr. E. P. Adams, a merchant. All 
 were willing to do what they could. We washed Brother 
 Snow's face with camphor, furnished by Mr. Adams. We 
 did not only what was customary in such cases, but also what 
 the spirit seemed to whisper to us. 
 
 After working over him for some time, without any indi- 
 cations of returning life, the bystanders said that nothing 
 more could be done for him. But we did not feel like giving 
 him up, and still prayed and worked over him, with an 
 assurance that the Lord would hear and answer our prayers. 
 
 Finally we were impressed to place our mouth over his and 
 make an effort to inflate his lungs, alternately blowing in and 
 drawing out the air, imitating, as far as possible, the natural 
 process of breathing. This we persevered in until we suc- 
 ceeded in inflating his lungs. After a little, there were very 
 faint indications of returning vitality. A slight wink of the 
 eye, which, until then, had been open and deathlike, and a 
 very faint rattle in the throat, were the first symptoms of 
 returning life. These grew more and more distinct, until 
 consciousness was fully restored. 
 
 When this result was reached, it must have been fully an 
 hour after the capsizing of the boat. A Portuguese man, 
 living in Lahaina, who, from the first, rendered us much 
 assistance, invited us to take Brother Snow to his house. 
 There being no Saints in the place, we gladly accepted his 
 kind offer. 
 
ELDER SNOW'S ACCOUNT OF THE ACCIDENT. 67 
 
 Every possible attention was given to Brother Snow's 
 comfort. 
 
 Persons in danger and excitement, often see things a little 
 differently. The following is Apostle Snow's account of the 
 capsizing of the boat : 
 
 "As we were moving along within some half a mile from 
 the point where we expected to land, my attention was sud- 
 denly arrested by Captain Eisher calling to the oarsmen, in a 
 voice which denoted some alarm, 'Hurry up ! hurry up!' I 
 quickly discovered the cause of alarm. 
 
 U A short distance behind us, I saw an immense surf, thirty 
 or forty feet high, rushing towards us swifter than a race 
 horse. We had scarcely a moment for reflection before the 
 huge mass was upon us. In an instant our boat, with its 
 contents, as though it were only a feather, was hurled into 
 the briny water, and we were under this rolling, seething, 
 mountain wave. 
 
 "This was certainly unexpected. It took me by surprise. 
 I think, however, that I soon comprehended the situation: 
 that we were in the midst of the turbulent waters, a quarter 
 of a mile from the. shore, without much probability of 
 receiving human aid. 
 
 "I felt confident, however, that there would be some way 
 of escape ; that the Lord would provide the means, for it was 
 not possible that my life and mission were thus to terminate. 
 This reliance on the Lord banished fear, and inspired me 
 with hope up to the last moment of consciousness. 
 
 '.'Having been somewhat subject to fainting spells, I believe 
 that after a*few moments in the water, I must have fainted, 
 as I did not suffer the pain* common in the experience of 
 drowning persons. I had been in the water only a few 
 moments, until I lost consciousness. 
 
 "The first I knew afterwards, I was on shore receiving the 
 kind and tender attentions^ of my brethren. The first recol- 
 lection I have of returning consciousness, was seeing a very 
 small light, the smallest maginable. This soon disappeared, 
 and I was again in total darkness. Again it appeared, much 
 larger than before, then sank away and left me, as before, in 
 forgetfulness. Thus it continued to come and go, until, finally, 
 
68 THANKFUL FOE, OUR DELIVERANCE. 
 
 I recognized, as I thought, persons whispering, and soon 
 after I asked in a feeble whisper, 'What is the matter?' 
 
 "I immediately recognized the voice of Elder Cluff, as he 
 replied, 'You have been drowned ; the boat upset in the surf.' 
 Quick as lightning, the scene of our disaster flashed upon my 
 mind. I immediately asked, 'Are you brethren all safe?' 
 The emotion that was awakened in my bosom by the answer 
 of Elder Cluff, will remain as long as life continues : 'Brother 
 Snow, we are all safe. ' 
 
 "I rapidly recovered, and very soon was able to walk and 
 accompany the brethren to our lodgings." 
 
 As soon as Brother Snow was out of danger, it occurred to 
 me that I had better return to the vessel. 
 
 As I reached the deck, by the rope ladder over its side, I 
 saw, at a glance, that Brother Smith was under great anxiety 
 of mind. 
 
 We were both under an intensity of feeling, which men 
 usually experience only a few" times in their lives. Brother 
 Smith had been informed by a native that the captain and 
 an elderly white man were drowned. The latter, he supposed 
 to be Brother Benson, hence his great anxiety. 
 
 My own nervous system was strung up to an extreme 
 tension by the events of the past two hours. When I told 
 Brother Smith that all were safe, the sudden revulsion of 
 feeling almost overcame him. We rejoiced together that 
 through a merciful Providence, and the faith that had been 
 bestowed upon us, we were all alive. 
 
JOURNEY TO LANAI. 69 
 
 CHAPTEK II. 
 
 JOURNEY TO LANAI — MEET MR. GIBSON — REVERENCE OF 
 NATIVES FOR HIM — HIS SPEECH AND ASSUMPTION — 
 ELDER JOSEPH P. SMITH'S REPLY — ELDER SNOW'S 
 PROPHECY — MR. GIBSON CUT OFF THE CHURCH — ELDER 
 SNOW'S PROPHECY FULFILLED — ADVISED TO SELECT A 
 NEW GATHERING PLACE — A VISION — SUITABLE PLACE 
 POINTED OUT. 
 
 ON the 2nd of April, Brother Snow had so far recovered 
 his strength, that it was thought best to pursue our journey. 
 We hired some natives to take us in an^open boat across the 
 channel, sixteen miles, to Lanai. We arrived at the landing 
 place, three miles from the village, just at dark. We sent a 
 messenger to Mr. Gibson, with the request that he would 
 send down some saddle horses for us to ride up in the morn- 
 ing. 
 
 Early the following morning, April 3rd, the horses were 
 ready for us. An hour's ride over a rough, rocky road 
 brought us to the settlement. Our reception by Mr. Gibson, 
 and most of the native Saints, was cool and very formal. Many 
 improvements had been made since our last visit, that were 
 praiseworthy, and reflected great credit on Mr. Gibson. 
 
 After breakfast, Apostles Benson and Snow engaged in 
 conversation with Mr. Gibson on the affairs of the mission. 
 
 That day and the following, were principally spent in 
 laboring with Mr. Gibson and the native Elders, to get them, 
 if possible, to see the condition they were in. During this 
 time, Brothers Joseph R Smith, Alma L. Smith and myself, 
 took a ride around the valley accompanied by Mr. Gibson's 
 daughter, as our guide. About one-half of a mile from Mr. 
 Gibson's residence, was a large rock, the top several feet 
 above the ground. Mr. Gibson had a chamber cut into this 
 rock, in which he had deposited a Book of Mormon, and 
 other things, and called it the corner stone of a great temple, 
 
70 REVERENCE OP THE NATIVES FOR GIBSON. 
 
 which would be erected there. A frame work of poles had 
 been constructed, in a circular form around this rock, and 
 this was covered with brush. 
 
 Mr. Gibson, by appealing to the pagan superstitions of the 
 natives, made them believe that this spot was sacred, and if 
 any person touched it, he would be struck dead. 
 
 So much faith had the daughter of Mr. ■ Gibson in the 
 teachings of her father, that she related, apparently in good 
 faith, the circumstance of a hen flying upon the boothe, and 
 immediately falling down dead. 
 
 Notwithstanding the protest of Miss Gibson, that it was 
 very dangerous to do so, we went inside of the brush struc- 
 ture, and examined the rock and came out unharmed. 
 
 We were further informed that Mr. Gibson had succeeded 
 in surrounding his own person and residence with such a 
 halo of sacredness in the minds of the natives, that they 
 always entered his house on their hands and knees. 
 
 This was repeated on other occasions. It was the old 
 customary way, in which the natives had been in the habit of 
 paying respect to their kings, and the custom had been revived 
 by Mr. Gibson, in order to increase his personal prestige. 
 
 We had previously learned that the Saints would assemble 
 in conference on the 6th of April. At ten o'clock, a. m., 
 they had assembled in the meeting house. We all started 
 to go in, when Mr. Gibson made some excuse for returning to 
 his house. We went and took our seats on the stand. The 
 house was well filled. In a few minutes Mr. Gibson made 
 his appearance. As soon as he entered the door, the entire 
 congregation instantly arose to their feet, and remained stand- 
 ing until he was seated on the stand. The execution of this 
 act of reverence evinced long and careful training. 
 
 Mr. Gibson had, doubtless, delayed his entrance, to make a 
 fitting opportunity for this exhibition. He entirely ignored 
 the presence of the Apostles, and, after the people were 
 seated, arose and gave out the opening hymn. This act gave 
 evidence, at once, that he had no proper idea of the organ, 
 ization and authority of the Priesthood. Seeing this, 
 President Benson called on me to pray. 
 
Gibson's speech and assumption. _ 71 
 
 •Without giving any time for consultation, as soon as the 
 second hymn was sung, Mr. Gibson arose to his feet and com- 
 menced to address the congregation, in substance as follows : 
 "My dear red-skinned brethren, sisters and friends, I presume 
 you are all wondering, and anxious to know why these 
 strangers have come so suddenly among us, without giving 
 us any notice of their coming. I will assure you of one 
 thing, my red-skinned friends, when I find out, I will be 
 sure to let you know, for I am your father, and will protect 
 you in your rights. 
 
 "These strangers may say they are your friends, but let me 
 remind you how, when they lived here, years ago, they lived 
 upon your very scanty substance. Did they make any such 
 improvements as you see I have made? Did I not come here 
 and find you without a father, poor, and discouraged? Did I 
 not gather you together here, and make all these improve- 
 ments that you to-day enjoy? 
 
 "Now, you, my red-skinned friends, must decide who your 
 friend and father is; whether it is these strangers, or I, who 
 have done so much for you." 
 
 When he took his seat, President Benson requested Brother 
 Joseph F. Smith to talk, rather intimating that it was 
 desirable to speak on general principles, and that he need not 
 feel bound to notice all that Mr. Gibson had said. 
 
 It seemed impossible for any man to speak with greater 
 power and demonstration of the Spirit. He referred the 
 Saints to the labors of Brother George Q. Cannon, and the 
 first Elders who brought them the gospel. 
 
 He reminded them of facts with which the older Saints 
 were well acquainted — the great disadvantage the Elders 
 labored under, and the privations they suffered in first preach- 
 ing the gospel on the islands. How they slept in their 
 then miserable huts, and lived as they lived; how they 
 traveled on foot, in storms, and in bad weather, from village 
 to village, and from house to house, exposing health and 
 life ; how they went destitute of clothing, and what they had 
 been in the habit of considering the necessaries of life, to 
 bring them the blessings of the gospel, without money and 
 without price. 
 
72 HIS COURSE INVESTIGATED. 
 
 He asked by what right Mr. Gibson called himself the 
 father of the people, and the Elders who faithfully labored to 
 establish them in the gospel strangers. 
 
 The spirit and power that accompanied Brother Smith's 
 remarks astonished the Sa"ints and opened their eyes. They 
 began to see how they had been imposed upon. Every word 
 he spoke found a response in their hearts, as was plainly 
 manifest by their eager looks and animated countenances. 
 
 There was another meeting in the afternoon, in which 
 Apostles Benson and Snow addressed the Saints. Their 
 remarks were interpreted by Elder Joseph F. Smith. 
 
 On the 7th, there was a meeting in the forenoon. A 
 Priesthood meeting was appointed for the evening, and the 
 conference adjourned sine die. 
 
 The meeting of the Priesthood in the evening was well 
 attended, as it was understood that Mr. Gibson's course 
 would be investigated. The complaints that were made by the 
 native Elders, in the communication that led to our present 
 mission, were read, and Mr. Gibson was called on to make 
 answer to the charges. 
 
 In addition to nearly a repetition of his harangue at the 
 meeting on the day previous, his reply consisted of a bom- 
 bastic display of some letters of appointment, and recom- 
 mendations from President Young, to which he attached large 
 seals, bedecked with a variety of colored ribbons, to give 
 them an air of importance, and official significance, in the 
 eyes of the unsophisticated natives. 
 
 These papers he held up before the people, and, pointing 
 to them said, with great emphasis, ' 'Here is my authority, 
 which I received direct from President Brigham Young. I 
 don't hold myself accountable to these men!" meaning the 
 Apostles and those who came with them. 
 
 Had there been no other proof of the wrong course of Mr. 
 Gibson, that remark was sufficient to satisfy the brethren 
 what their plain duty was, and they acted promptly in the 
 matter. 
 
 Apostle E. T. Benson followed Mr. Gibson. He reviewed 
 Mr. Gibson's past course, and showed that, in making 
 merchandise of the offices of the Priesthood, introducing the 
 
ELDER SNOW'S PROPHECY. 73' 
 
 former pagan superstitions of the people, for the purpose of 
 obtaining power, and his idea of establishing a temporal and 
 independent kingdom on the Pacific isles, were all in antagon- 
 ism to the plan laid down in the gospel for the redemption of 
 man. The spirit manifested by Mr. Gibson proved that he was 
 ignorant of the powers of the Priesthood, or that he ignored 
 them for purely selfish motives. What they had seen and 
 heard since their arrival, proved that the complaints made by 
 the native Elders, in their letters to Utah, were correct, as 
 far as they went, but the half had not been told. 
 
 Brother Benson's remarks were interpreted, after which, it 
 was motioned that Mr. Gibson's course be disapproved. 
 When this was put to a vote, all but one of the native Elders 
 voted against the motion. This showed that Mr. Gibson 
 still retained a strong hold on the minds of the Saints. 
 
 Notwithstanding this show of strong opposition, Brother 
 Snow arose, and in his remarks prophesied that Mr. Gibson 
 would- see the time that not one of the Saints would remain 
 with him. 
 
 Brother Joseph P. Smith remarked, that, among the 
 scores of Elders who had labored on the islands, none" had 
 been so utterly wanting in the spirit and power of the gospel 
 as to charge the Saints anything for conferring on them the 
 blessings of the Priesthood, until Walter M. Gibson came, 
 and had the presumption to claim that he had a right to 
 ordain apostles and high priests, for a price — for money. 
 
 The Apostles informed Mr. Gibson and the Saints that, 
 when they left the islands for home, Elder Joseph F. Smith 
 would be left in charge of the mission. That all those who 
 wished to be considered in good standing in the Church 
 should leave Lanai and return to their homes on the other 
 islands, where the branches would be reorganized and set in 
 order by the brethren who would be left for that purpose. 
 
 The next day we returned to Lahaina, where we held a council 
 and cut Mr. Gibson off from the Church. We returned to 
 Honolulu, and, about eight days after, Apostles Snow and 
 Benson took passage on the bark Onward, for San Francisco. 
 
 Brother Snow's prophecy was literally fulfilled. The Saints 
 all left Mr. Gibson and returned to their former homes, as 
 
74 A VISION. 
 
 they had been counseled to do. The last one to leave him 
 was Kailihune, the Elder who had been left to preside over 
 the place of gathering on Lanai. 
 
 He finally rejoined the Church. All th« plans of Mr. 
 Gibson were completely frustrated. He is a prominent 
 example of the nothingness of man, when he attemps to 
 battle against the kingdom of God. 
 
 When the Elders were called home, in 1858, there had not 
 been time to do much in gathering the Saints. As Mr. 
 Gibson had succeeded in obtaining a personal title to the land 
 leased for that purpose, on the island of Lanai, brothers 
 Benson and Snow advised the Elders who remained, to notice 
 in their travels what appeared to them the best places for 
 this purpose, that, when the time came for it, a good selection 
 might be made. 
 
 On the island of Oahu, and near the sea shore, lived a 
 white man by the name of Doharty. He did not belong to 
 the Church, but was friendly to the Saints, and the Elders 
 frequently shared his hospitality. Between his house and the 
 sea beach was a piece of ground, where grew a very dense thicket 
 of a large shrub of a peculiar growth. Through this were 
 paths made by the people and their domestic animals. Into 
 this thicket the Elders when there were in the habit of daily 
 retiring to pray. One day when I was walking along one of 
 these paths, I saw President Young approach me. Said he 
 ' 'This is the place to gather the native Saints to. ' ' He seemed 
 to fully comprehend the Surroundings, and in that easy, famil- 
 iar way, so characteristic of him, indicated the advantages 
 afforded for a settlement. No matter what my bodily condition 
 might have been at that time, the apparent meeting was in 
 the open air and the broad light of day. It was as real to me 
 as any fact of my life. I saw the facilities of the place as he 
 represented them, and ever afterwards, that appeared to me 
 the best place on the islands for the gathering of the Saints. 
 
 We remained on the islands about six months before other 
 Elders arrived from Utah, and wc were released to return 
 home. When we arrived in San Francisco, we met Elders P. 
 A. Hammond, and George Nebeker, on their way to the 
 Sandwich Islands. They had instructions to visit, and care- 
 
THE PLACE OF GATHERING. 75 
 
 fully examine all the islands, and make the best possible loca- 
 tion that could be made available, to establish a place for the 
 gathering of the Saints. 
 
 I was afterwards imformed, that they faithfully carried out 
 their instructions, and at last decided that the place to which 
 I have referred on the island of Oahu, was the best for the 
 purpose. It was purchased, and many of the Saints are now 
 gathered there. 
 
 They have an extensive sugar plantation, where labor is 
 provided for them, and every possible facility is afforded for 
 their advancement. 
 
 A PROPHECY FULFILLED. 
 
 AN INCIDENT OF MISSIONARY EXPERIENCE. 
 
 BY B. F. JOHNSON. 
 
 CALLED ON A MISSION TO THE SANDWICH ISLANDS— JOURNEY, 
 BY THE SOUTHERN ROUTE — A PROPHECY — FEAR AFTER 
 UTTERING IT— RESIDENCE IN HONOLULU — POLITICAL AND 
 RELIGIOUS CONFLICT— THE KINGDOM IN JEOPARDY— DIS- 
 SATISFACTION AMONG THE PEOPLE — LETTER TO THE KING 
 FAVORABLY CONSIDERED — A DREAM — A PRINCE SENT BY 
 THE KING TO ASK COUNSEL OF LATTER-DAY SAINT ELDERS 
 — ADVICE ACCEPTED, AND THE KINGDOM SAVED — THE 
 DREAM AND PROPHECY FULFILED TOGETHER. 
 
 WITH eight other Elders I was called by the General 
 October Conference of 1852, on a mission to the Sand- 
 wich Islands. We went by what was then known as the 
 Southern route to California, in order to sail from San Fran- 
 cisco. 
 
76 A PROPHECY. 
 
 In passing through the southern settlements of Utah, we 
 were everywhere treated with kindness and respect. We 
 were often invited to preach where we stopped for the night, 
 or to spend the Sabhath. We were in company with many 
 other Elders who were called to go on missions to China, 
 Australia, Hindostan, Ceylon, and other places. 
 
 We all, alike, took part in the meetings, and shared the 
 hospitality of the Saints. At Parowan we had an unusually 
 good time, in a meeting of the Saints. The Spirit of the 
 Lord rested greatly upon both hearers and speakers. 
 
 I was the last Elder called upon to speak, and, only a few 
 minutes were left for me to occupy. Being full of the good 
 feeling and spirit of the meeting, I commenced, not only to 
 bear my testimony to the truth, but to prophesy of the future 
 of some of the sons of Zion who were then going forth as her 
 ministers. 
 
 I predicted that, through faithfulness, the wisdom of heav- 
 en would increase with us; that while the wicked became 
 weaker, the Elders of Israel would grow wiser; that the na- 
 tions of the earth would begin to look towards Zion for coun- 
 selors and statesmen, and that, if the Elders now going forth 
 to the ends of the earth were true to their calling, they 
 would not all fill their missions until some of them would be 
 called upon to give counsel to some of the rulers of the lands 
 to which they were sent. 
 
 . After closing my prophecy and remarks, and I had time to 
 ponder on what I had said, I began to doubt the possibility 
 of my predictions being fulfilled, and began to be troubled in 
 mind. 
 
 For a time I could not divest myself of the feeling, that my 
 prediction was ill-timed and not by the spirit of the gospel. 
 I would sometimes query if the brethren did not regard me 
 as a false prophet, or, at least, as, an enthusiast. 
 
 When we arrived on the Sandwich, Islands, we found the 
 work of the Lord progressing. The Elders who had been 
 laboring there were greatly rejoiced to see us. 
 
 After a general mission conference, most of the brethren 
 left Honolulu for their fields of labor on the different islands." 
 I was left at this capital city, in charge of the foreign inter- 
 
POLITICAl AND RELIGIOUS CONFLICT. 77 
 
 ests of the mission, to preside over a small branch of Saints, 
 which had been gathered from the foreign residents on the 
 islands, and to preach to the people as I might find oppor- 
 tunity. I also assisted Elders Lewis and Cannon, in raising 
 funds for publishing the Book of Mormon in the native lan- 
 guage. 
 
 Owing to the conflicting interests of political and religious 
 parties in the Hawaiian kingdom, it was in a weak condition. 
 The various missionary interests had nearly changed into politi- 
 cal ones. Dr. Judd, one of the missionaries sent out by the 
 American Board of Foreign Missions, had long been the king's 
 prime minister. Another missionary, by the name of Arm- 
 strong, was Minister of Public Instruction, and other Ameri- 
 cans filled the offices of Minister of Foreign Kelations, 
 Chief Justice, Attorney General, etc. 
 
 This missionary-political power began to cause great jeal- 
 ousy, especially in the case of Dr. Judd. Through his politi- 
 cal advantages he had acquired much wealth, and, apparently 
 by its use, raised himself up to be a power behind the throne, 
 greater than the throne itself. 
 
 • King Kamehameha III., like George the III., of England, 
 had not reached a high standard of virtue, or political econ- 
 omy. It was said that, for money borrowed of Dr. Judd, he 
 had given a mortgage on the royal palace. 
 
 As he had no children of his own he had adopted as next 
 in succession, two sons of his sister, who were princes of the 
 realm. About this time two projects were deeply agitating 
 the public mind. One was the annexation of the islands to 
 the United States, the other, a British protectorate over 
 them. Neither of these projects suited the interests of the 
 young princes, or pleased the majority of the people. 
 
 There appeared to be but one thing upon which nearly all the 
 natives could agree, that v as opposition to Dr. Judd as the 
 king's prime minister. He was, of course, sustained by some 
 of his fellow missionaries, but appeared to be detested by the 
 majority of those around him. Petition after petition was 
 sent to the king, asking for, and even demanding, his removal. 
 The court house and other large halls were crowded with 
 
78 LETTEB, TO THE KING. 
 
 indignation meetings, to protest against his being retained in 
 office. 
 
 It seemed, at times, as though the people would break out 
 in tumult and insurrection, yet the king made no move to 
 give them satisfaction, and, for many days, no answer was 
 given to their petitions. • 
 
 All this time I had been a careful observer, and had 
 attended their meetings. I had previously written a lengthy 
 letter to the king, explaining the gospel as now revealed and 
 the object of our mission to the islands. 
 
 This letter he had caused to be published in the govern- 
 ment journal, both in the English and Hawaiian languages. 
 Such was the impression the reading of it made on his mind, 
 that he sent, through the Minister of Foreign Relations, to say 
 that he would give us an audience at his earliest convenience. 
 Up to the time of which I am writing, he had not found the 
 convenient opportunity. 
 
 In the midst of this political commotion, I, one night, 
 dreamed that I stood upon an eminence near a large moun- 
 tain. I saw below me upon the bank of a small, but rapid 
 stream, a large and rudely constructed frame building, appar- 
 ently designed for machinery. It was not yet fully inclosed. 
 
 As I looked, I saw a dense smoke arise from the building, 
 and heard the cry of fire from a large number of people. 
 
 It seemed that the wind blew strong from the mountain 
 towards the building. The people came up on the opposite 
 side of the building, to put put the fire, and they were 
 blinded by the smoke which blew in their faces. I thought 
 how foolish they were, to thus stay on the opposite side from 
 the wind, to be blinded with the smoke. 
 
 Looking, I saw a bucket with a rope attached on a flume 
 through which the water ran. I quickly took it up, drew 
 it full of water, looked for.the center of the fire, dashed it in, 
 and, all at once, the flame was extinguished. 
 
 I thought a multitude of people came crowding into the 
 building, wondering by whom the fire had been extinguished. 
 Although I was with them, they appeared to comprehend 
 nothing of my agency in the matter. I thought they were 
 almost wild with joy, that the building,- although somewhat 
 
ODE ADVICE SOLICITED BY THE KING. 79 
 
 charred and damaged, had been saved. They calculated that 
 the damage the building had sustained was about fifty 
 thousand dollars. 
 
 I awoke in the morning, strangely impressed with the dream. 
 I related it to Brother Nathan Tanner, who was then with 
 me. I told him I thought we should see its interpretation. 
 
 That morning, Brother Tanner called on one of the native 
 Saints, who was living with Halalea, one of the highest 
 native chiefs. He was a special friend of, and a counselor to, 
 the king, and the man who carried him my letter. 
 
 He told Brother Tanner that the king had appointed him 
 to come with Prince Behoreho, to meet us that night at our 
 rooms, lay before us the king's great political trouble, and get 
 our counsel. 
 
 It came plainly to me, then, that therein would be the fulfill- 
 ment of my dream. About ten o'clock the same evening, they 
 called on us. They said the king was greatly exercised in his 
 mind over the troubled condition of his government, and 
 that he was not decided as to what was best to do. 
 
 He said that he could not trust to the counsel of<his minis- 
 ters, nor to the advice of the ministers of other nations then 
 at his court, for all had some point to gain. Dr. Judd, in his 
 past troubles, had been his adviser, and, in times of need, 
 had supplied him with money. 
 
 It pained him, then, to turn out of office one who had so 
 long been his friend, and, upon this subjecl, he wished us to 
 give him our wisest counsel. 
 
 While Halalea and the prince were delivering their message, 
 I was continually praying in my heart that the Lord would 
 give us wisdom to say such things as would do honor to His 
 cause, for I felt very small for such an important occasion. 
 
 After they delivered the king's message in ^tt, -I arose and 
 told them that we were not sent to meddle with governments, 
 nor to teach political science, but to preach the gospel of 
 Christ as now revealed. But, inasmuch as the king was our 
 friend, and desired counsel of us, we would give him such as 
 the Lord would put in our hearts. 
 
 I told them the Bible said, that "when the wicked rule 
 the people mourn;" that if Dr. Judd was really a good man 
 
80 DREAM FULFILLED. 
 
 and a true friend to the king, as the kiDg had believed him to 
 be, he would not now allow the king to be in such great 
 trouble on his account, but, like a true friend, would resign 
 his office- for the sake of peace between the king and his sub- 
 jects. 
 
 The fact that he was disposed to hold on to"his office, at 
 the expense of peace to the king's realm, showed, conclusively, 
 that he was influenced by other motives than the peace and 
 welfare of the kingdom. "We feel," said I, "that the present 
 great political trouble and mourning is owing to Dr. Judd not 
 being a good man, but wickedly holding a grasp upon the 
 government office against the wishes of the people, for which 
 there is no necessity, as the king has many true subjects of 
 more than equal ability, any one of whom he could appoint as 
 Dr. Judd' s successor. " 
 
 When T ceased speaking, the king's messengers clasped 
 my hands and said : "The things you have told us we had not 
 thought of, and they are true. The king will be glad when 
 we tell him what you have said, for we can see it plainly, 
 now. We will assure you that, at ten o'clock to-morrow, you 
 will hear the king's herald proclaiming through the streets of 
 the city that Dr. Judd is removed from office." 
 
 They left us with the warmest feelings of gratitude and 
 friendship. 
 
 The next morning at ten o'clock, the heralds were heard 
 proclaiming the dismissal of Dr. Judd. The news created 
 wonder and astonishment among the people, and they hurried 
 together with public demonstrations of joy. They greatly 
 marveled and queried by what agency, or through whose 
 influence this long delayed, though most desirable object had 
 been attained. 
 
 As I had aTEamed, so I saw the people greatly rejoicing, 
 and, although I was daily among them, they had no thought 
 that a Latter-day Saint could have had any agency in so 
 important a matter. 
 
 At night the city was brilliantly illuminated. There were 
 few windows in it that did not have, at least, one candle to 
 each pane of glass. 
 
BUILDING OF EARLY TEMPLES. 81 . 
 
 In a settlement with Dr. Judd, as I had dreamed, the 
 government found that it had lost fifty thousand dollars. 
 
 Thus my prophecy and my dream were fulfilled together, 
 and peace returned to the people. Joy came to our hearts 
 that the Lor.d, through the inspiration of His Holy Spirit, 
 had made us, His humble Elders, the means of giving saving 
 counsel to princes. 
 
 SPECIAL PROVIDENCES. 
 
 CIRCUMSTANCES UNDER WHICH THE EARLY TEMPLES WERE 
 BUILT — HOW THE WORKMEN WERE ENCOURAGED — AR- 
 RIVAL OF BROTHER L IN NAUVOO— HIS WILLINGNESS 
 
 TO WORK WITHOUT PAY — HIS EXTREME WANT— APPEALS 
 TO GOD FOR HELP— MONEY MIRACULOUSLY PROVIDED — 
 PRAYER FOR FOOD ANSWERED— PROVIDENTIAL FINDING 
 OF A PAIR OF SHOES ON THE PLAINS — A CRIPPLED 
 SHOULDER RESTORED WHILE DEFENDING THE CHARACTER 
 OF JOSEPH SMITH. 
 
 IF a record had been kept of all the facts connected with 
 the building of the Kirtland and Nauvoo Temples, it would 
 tell a curious story of poverty, self-denial, dependence upon 
 Grod and wants providentially supplied. 
 
 No doubt such a record has been kept, but not here on 
 earth. We have not access to it. But many, very many of 
 those who had the privilege of aiding in the work of building 
 those temples have gone to meet that record. Some doubt- 
 less will meet it with satisfaction, with joy untold; others 
 with remorse and self-reproach. 
 
 Could the Saints of the present day peruse that record, it 
 would put many of them to the blush to think they had done 
 so little in aid of such works. They would see that, though 
 they have enjoyed peace and plenty, they have done almost 
 
■ 82 POVERTY OP THE SAINTS. 
 
 nothing towards the temples in our day, compared with what 
 the poor Saints did in building those earlier houses of God. 
 
 The Kirtland Temple was built when the Saints were few in 
 number and in great poverty, and though comparatively small 
 in size, the erection of such a building by the tithes and 
 voluntary donations of those who were faithful, was a very 
 great undertaking. That it was finished in so short a time 
 was remarkable, and this fact speaks volumes for the devotion 
 of the Saints of that early day. 
 
 When the Nauvoo Temple was commenced, the Saints had 
 increased considerably in numbers, but were, as a rule, even 
 poorer than in the days of Kirtland. They had been perse- 
 cuted by their enemies, driven from their homes and plundered 
 of their property. Finding a temporary rest in a bend of 
 the Mississippi river, a locality noted for its insalubrity, they 
 had struggled in the midst of malarial sickness and severe 
 privations to establish new homes, and had only just begun 
 to gather a few comforts around them when they were 
 required by revelation from the Lord to build a temple to His 
 name. 
 
 Upon that temple, many of the Saints labored month after 
 month, with an energy and interest that only religious zeal 
 can impart. They had learned something of the use and 
 importance of temples, before that building was commenced, 
 but as the work advanced more light was given them from 
 time to time. The Prophet of Grod would visit the workmen 
 and instruct and encourage them in their labors personally, 
 frequently pronouncing blessings upon their heads for their 
 diligence and faithfulness, and when persecution became so 
 strong that he was obliged to hide from his enemies, he sent the 
 written word to stimulate them in their labors, and explained 
 the doctrine of baptism for the dead, then newly revealed. 
 While living thus in seclusion, he wrote to the Saints in 
 Nauvoo, on the 1st of September, 1842 : "And again, verily 
 thus saith the Lord, let the work of my temple, and all the 
 works which I have appointed unto you, be continued on and 
 not cease ; and let your diligence, and your perseverance, and 
 patience, and your works be redoubled, and you shall in 
 nowise lose your reward, saith the Lord of hosts. And if 
 
ENCOURAGEMENT TO WORKMEN. 83 
 
 they persecute you, so persecuted they the prophets and 
 righteous men that were before you. For all this there is a 
 reward in heaven. ' ' 
 
 Again, on the 6th of the same month, he wrote additional 
 words of encouragement, unfolding still farther that glorious 
 saving principle as it had been revealed to him, and roused 
 the workmen to action* by this stirring appeal : "Brethren, 
 shall we not go on in so great a cause? Go forward and not 
 backward. Courage, brethren ; and on, on to the victory ! 
 Let your hearts rejoice, and be exceeding glad. Let the 
 earth break forth into singing. Let the dead speak forth 
 anthems of eternal praise to the King Immanuel, who hath 
 ordained before the world was, that which would enable us to 
 redeem them out of their prison ; for the prisoners shall go 
 free." 
 
 Being thus encouraged, and knowing that the time allowed 
 for building the house was limited, the men worked with a 
 will and determination that made success certain. Though 
 they had to stand guard at night to prevent their enemies 
 from surprising the city during the darkness and slaying its 
 defenseless inhabitants, they did not cease their exertions 
 during the daytime to erect the house of God. Though they 
 went on short rations till some of them actually fainted beside 
 their work, from sheer hunger and exhaustion, still they per- 
 severed. Though the mechanics employed upon the temple had 
 tempting offers of abundant work and ready pay if they 
 would go outside of Nauvoo and labor, many of them pre- 
 ferred to remain and work without pecuniary reward in rear- 
 ing that sacred structure. 
 
 The case of one of those workmen will serve to illustrate 
 the self-sacrificing disposition manifested by many of those 
 who labored upon that building, as well as the way their 
 simple wants were sometimes supplied by the Almighty. 
 
 Brother L arrived in Nauvoo from England, his native 
 
 country, in March, 1844. He was an excellent mechanic, had 
 held good situations and been in good circumstances in the 
 "old country," and his skill as a workman was such as to 
 command ready employment and high wages in any of the 
 large cities of America, had such been his object. 
 
84 THE CASE OP BROTHER L . 
 
 But lie had embraced the gospel and received a testimony 
 of its truth, and afterwards the spirit of gathering with the 
 Saints, which enabled him to brook the taunts and ridicule 
 heaped upon him by friends and relatives for his unpopular 
 faith, and resist the pleading of aged parents, who were 
 loath to part with him. 
 
 His faith and zeal were such that he had left friends and 
 property and all that he had formerly held dear, and come to 
 America that he might be with the chosen people of God and 
 assist in building up Zion. 
 
 He was ambitious to labor upon the temple, and applied for 
 work immediately upon his arrival in Nauvoo. When informed 
 that there was plenty of work but nothing to pay with, he 
 replied that pay was no consideration. 
 
 He took hold with a determination, and worked with all 
 the energy with which the young, strong and enthusiastic 
 nature was capable from that time until the work upon the 
 temple ceased, upwards of two years, and -during that time 
 only received in cash for his services the small amount of fifty 
 cents. 
 
 Many a time he felt the pangs of hunger, and went to his 
 work fasting rather than join with his family in eating the 
 last ration of food in th^ir possession, but the Lord sustained 
 him by His Spirit, gave him joy in his labors and provided a 
 way for more food to be obtained to sustain the lives of him- 
 self and family. 
 
 He and his young wife had a habit of appealing to the 
 Almighty in prayer when in an extremity, and they invariably 
 found comfort in so doing, and generally had their prayers 
 answered. 
 
 Upon one occasion, their infant child was dangerously sick, 
 and they felt the want of twenty-five cents to procure some 
 medicine with. Where to get it they did not know, and so, 
 as usual, they prayed to the Lord to open their way to obtain 
 it. They felt an assurance on arising from their knees that 
 their prayer would be answered, but they knew not how. 
 Soon afterwards the husband happened to feel some hard 
 substance in the waistband of his pants, and called his wife's 
 attention to it, wondering what it could be. The pants were 
 
MONEY PROVIDENTIALLY PROVIDED. 85 
 
 almost new. They had been made to order for him only a 
 short time before. There was no hole in the band, and it 
 seemed that, whatever it was, it must have been inserted 
 between the pieces of cloth when the pants were being made, 
 and yet he thought it strange that he had not discovered it 
 before. ^ 
 
 To solve the mystery, a few stitches were cut, and the 
 waistband opened, when, lo ! there were two new ten cent 
 pieces and one five cent piece — just the amount of money 
 they required to buy medicine with. 
 
 Lest the money might have been lost by the tailor who 
 made the 'pants, a very poor man who lived neighbor to them, 
 he took it to him and asked him, but that impecunious indi- 
 vidual said he knew it could not be his, for he had never had 
 a cent of money in his possession for months. 
 
 They accepted it as a gift from the Lord, bought the medi- 
 cine their child needed and he was soon well. 
 
 When the work on the temple was nearing completion, the 
 food supply for the family became entirely exhausted, and 
 there seemed no prospect of obtaining any more without 
 quitting the work on the temple and going elsewhere for 
 
 employment. That, of course, Brother L was averse to 
 
 doing, and in this, as in other cases of extremity, he and his 
 wife retired to their bedroom to lay the matter before the 
 Lord. They had scarcely finished their prayer when a knock 
 was heard at the door. On opening it, they found a man there 
 who said he desired a particular job of work done, which he 
 
 did not feel like entrusting to anyone else but Brother L . 
 
 However, he was in no particular hurry for it, it need not be 
 done till the work on the temple was completed, but he wanted 
 to arrange and pay for it then, as he was going on a foreign 
 mission. "But," said he, "I have nothing to pay you for it 
 but wheat; can you use that?" 
 
 It was the very thing the family stood most in need of; it 
 was gratefully accepted and regarded as a direct answer to 
 their prayer, and within a short time the wheat was ground 
 and a good supply of flour returned from it. 
 
 When the Saints were preparing to leave Nauvoe, wagons 
 for the journey were in great demand, and every person 
 
86 DIRECT ANSWER TO PRATER. 
 
 among them who had ever worked at wagon-making, and 
 very many also who never had, set to work making them. 
 Good timber was tolerably plentiful, but iron cost cash, and 
 that was a scarce article. All sorts .of nonedescript vehicles 
 were hastily improvised, many of them so rude in their con- 
 struction as to put the veriest bungler of a wheelwright to 
 the blush for their appearance. Yet under the blessing of 
 God they did good^ervice. Some of them, for the want of 
 iron, were made almost entirely of wood. In some extreme 
 cases they were even made without the usual iron tires, strips 
 of rawhide being nailed on the felloes as a substitute. One, 
 at least, of the wagons made in this fashion stood the trip 
 across the plains, and was used for several years after its 
 arrival in Salt Lake Valley. 
 
 Brother L had been fortunate enough to get the wood 
 
 work of a wagon made, but how to procure the iron was a 
 question which greatly perplexed him. However, he knew 
 that he was engaged in the Lord's service, and he felt that he 
 had a claim upon His mercy and blessings. Accordingly, he 
 and his wife made their want a subject of earnest prayer, and 
 then went on about their duties, trusting in the Lord to 
 answer their petition. 
 
 Soon afterwards Brother L had occasion to go out on 
 
 the prairie in search of his cow, which had straye'd off, and 
 during his absence encountered a drenching shower, so that 
 when he returned home he found it necessary to change his 
 clothing. He hung his wet clothes before a fire in the open 
 fireplace to dry, and as he did so a bright gold sovereign, a 
 ten and a five cent piece dropped to the floor, apparently from 
 his pocket. He knew, however, that he had no money pre- 
 viously, and he could account for its presence there only by 
 its having been sent by the Lord. It was the exact amount 
 required to purchase the iron for his wagon, and it was soon 
 obtained and the wagon finished. 
 
 With such manifestations as these of God's goodness, he 
 was encouraged to continue in his labors upon the temple of 
 God, and when it was so far completed that the holy ordi- 
 nances for which it was designed could be performed in it, he 
 
FORTUNATE FINDING OF SHOES. 87 
 
 felt repaid in the blessings which he therein received for all 
 his efforts towards its construction. 
 
 A rather remarkable case of special providence occurred 
 
 when Brother L was crossing the plains, coming to Salt 
 
 Lake Valley. His, shoes gave out, and his feet became very- 
 sore from having to walk so much while driving his ox team, 
 etc. Early one morning, when he, in company with another 
 brother, were out hunting for their cattle, he exclaimed to his 
 companion as he limped and hobbled over the rocky ground, 
 "Oh ! I do wish the Lord would send me a pair of shoes!" 
 
 He had not walked many rods after expressing this wish 
 when he saw something lying a short distance ahead of him, 
 and called the attention of his companion to it, who remarked 
 that it must be the bell and strap lost off one of the oxen, but 
 
 to the inexpressible joy of Brother L , he found, on 
 
 approaching the object, that it was a new pair of shoes, which 
 had evidently never been worn, and which he found, on trying 
 them on, to fit him as well as if they had been made for him. 
 He thanked the Lord for them, for he felt that it was 
 through His merciful providence that they had been left 
 there, and went on his way rejoicing. The shoes did him 
 good service. 
 
 While alluding to Brother L , another incident may be 
 
 related from his experience to illustrate the manner in which 
 the Almighty sustains and blesses those who are valiant in 
 defending His cause and the character of His anointed 
 servants. * 
 
 At an early period in the settlement of Salt Lake Va''ey, 
 Brother L had a severe attack of inflammatory rheu- 
 matism and bilious fever, from which he suffered a long time, 
 and which drew his shoulder out of place and left him in a 
 very helpless condition. He was in that fix for about six 
 months — able to walk about, but unable to make any use 
 whatever of one arm. He could not even dress himself. 
 Surgeons examined his shoulder, and assured him that it was 
 out of joint, and urged him to have it set. He, however, 
 declined accepting their advice, as he had faith that the Lord 
 would make him whole in answer to his prayer. 
 
88 CRIPPLED SHOULDER MADE WHOLE. 
 
 Living neighbor to him in Salt Lake City, and holding an 
 office to which he had been appointed by the vote of the 
 members of the Ward, was a man by the name of Gallup, 
 who was a rank apostate at heart, although he had a standing 
 ] i . the Church. ■> 
 
 In conversation with Brother L one day, this man 
 
 Gallup advocated the doctrines of a certain man named 
 Gladden Bishop, who had once belonged to the Church but 
 who had apostatized and attempted to start a church of his 
 own. 
 
 Brother L became so disgusted with his false reason- 
 ing and bitter, malignant spirit that he went to the Bishop of 
 the Ward and made complaint about such a man as Gallup 
 being allowed to hold an office in the Ward or even a member- 
 ship in the Church. 
 
 The result was, a Priesthood meeting was called, and Mr. 
 Gallup was cited to appear and state his views upon the sub- 
 ject of religion. 
 
 In the course of his speech he declared : "Joseph Smith 
 was a wicked and adulterous man ; he ate and drank with the 
 drunkard, his lot was cast with the hypocrite and unbeliever, 
 and he has gone to hell. ' ' 
 
 This was too much for Brother L to stand, even in his 
 
 crippled condition. He could not tamely submit to hear the 
 character of a man assailed whom he loved dearer than his 
 life. Jumping to his feet and springing over the benches 
 that stood between him and Mr. Gallup, he made for him 
 with the intention of administering summary vengeance. 
 Several persons immediately interposed to prevent him from 
 inflicting any bodily injury upon Gallup, and it was noticed 
 that he made use of his crippled arm, and when the excite- 
 ment subsided he discovered himself that his shoulder had 
 assumed its natural position and that he was as well as he 
 ever had been. 
 
 Gallup, of course, was cut off from the Church, and thought 
 himself fortunate, no doubt, in escaping a castigation, and 
 
 Brother L went home rejoicing, and entered his house 
 
 swinging his arm which had been so long useless and shouting 
 for joy, while his wife wept tears of gratitude for the good- 
 
INCIDENTS ON THE PLAINS. 89 
 
 n ss of God in bringing about his restoration to health and 
 soundness. 
 
 INCIDENTS ON THE PLAINS. 
 
 BY A. M. C. 
 
 OHAPTEE I. 
 
 ARMY SENT TO UTAH — MISSIONARIES CALLED HOME — LARGE 
 NUMBER ASSEMBLE AT FLORENCE — DANGERS OP THE 
 TRIP — COUNCIL TO DECIDE UPON COURSE OP ACTION — 
 PORTUNATE FOG — PROVIDENTIAL STORM. 
 
 IN 1857, James Buchanan, who was then President of the 
 United States, sent an army to this Territory, for the pur- 
 pose, it was said, of punishing the ' 'Mormons' ' for breaking the 
 laws and doing violence to the judges who had been sent . 
 here. 
 
 This was the excuse given for the army being sent ; but 
 the people of the Territory had not violated the laws nor done 
 any injury to any of the officers of the Government; they were 
 then, as they ever have been, peaceable and law abiding. 
 
 The real object for sending the troops here, was to crush 
 out what the world called "Mormonism." 
 
 The principal men who urged the sending of troops here, 
 were traitors in their hearts against the Government, and they 
 hoped by taking these steps to divert the attention of the 
 country from their own wicked schemes; and also to get the 
 army of the United States out of the way by having it sent 
 to this distant region. By accomplishing this, they thought 
 they could operate to advantage in bringing about their own 
 designs. 
 
 The army was kept out at Fort Bridger all that winter and 
 many of the officers and soldiers were very angry because 
 
90 ELDERS RETURNING PROM MISSIONS. 
 
 they could not come into our cities and enjoy themselves at our 
 expense. 
 
 When it was found that the army was marching here, and 
 there was likely to be trouble, the Elders in Europe and in 
 the United States were re-called; but feelings ran so high in 
 the United States against our people that it was somewhat 
 dangerous for a man to travel and be known as a "Mormon. " ' 
 On the plains there were men on the -watch for every one 
 bearing the name of Latter-day Saint. 
 
 It was under these circumstances that the Elders assembled 
 at the frontiers to return home. One hundred and ten of 
 them crossed the Missouri river in the beginning of May, 
 1858, at the point formerly known as Winter Quarters ; 
 at present it is called Florence. 
 
 They were anxious to get home, some of them having been 
 absent a year and others for three or four years. 
 
 There were", in reality, two companies; one composed of 
 Elders returning from the United States and Canada, Elder 
 David Brinton being their captain, and the Elders returning 
 from Europe, who had Elder John W . Berry as their cap- 
 tain. It was deemed advisable, however, in r view of the 
 troubled and uncertain state of affairs, for both companies to 
 travel together. 
 
 The writer was in the company of Elders returning from 
 the United States, where he had been on a mission for upwards 
 of three years. 
 
 We had heard of several of our brethren being taken by 
 the army and held under threats, and we knew not what our 
 fate would be were the soldiers to get us in their power ; for 
 they accused every Latter-day Saint of treachery to the Govern- 
 ment while they themselves, were in reality the traitors as the 
 sebsequent careers of many of them fully proved. 
 
 Many thought that, as the roads were all blocked, and 
 carefully watched by the troops, when we came in the vicinity 
 of the army we would be under the necessity of burning or 
 abandoning our wagons and everything that we could not 
 pack on our animals. 
 
 Among the brethren was a man whose name was Pope; he 
 had a wife and two or three small children. They were very 
 
DANGERS OF THE JOURNEY. 91 
 
 anxious to accompany us, and, although the perils we were 
 about to encounter were of a serious nature, they could not 
 be induced by anything that could be said to them to remain 
 behind. A council of the Elders was held upon their case, 
 and it was agreed to permit Brother Pope to accompany us, 
 as well as four brethren who proposed walking the entire dis- 
 tance to the Valley. 
 
 It was a time that required faith to be exercised, for the 
 affairs of the Saints were in a critical condition. We knew, 
 however, that God had delivered us when we had relied upon 
 Him, and we united with great zeal in imploring His blessing, 
 that He might overrule everything in such a manner that 
 we could return in safety to the society of our families and 
 friends. 
 
 After leaving Winter Quarters we traveled on without 
 interruption until we drew near to Port Kearny. Our road 
 was on the north side of the Platte, and Fort Kearny was 
 on the south side. There were troops at the fort, and they 
 were on the alert to prevent companies of men or any kind of 
 aid passing over the road to help the ' 'Mormons' ' in Utah ; 
 for they pretended to look upon our people as public enemies. 
 
 It was our custom at such times to hold a council, and take 
 into consideration the best course to pursue. The Elders all 
 came together and we prayed to the Lord, and asked Him to 
 bestow upon us His Holy Spirit and to lead and guide us in 
 our operations. When we unitedly decided in council upon 
 pursuing a certain course we always felt that that was the 
 mind and will of the Lord unto us. 
 
 It was decided at this council that we should avoid attracting 
 the attention of the people of the fort by passing it in the 
 night. 
 
 Unfortunately, as it seemed at the time, it rained heavily 
 that evening and we were only able to travel until a little past 
 midnight. By that time ourselves and our animals were so 
 thoroughly fatigued and the night was so dark that we were 
 compelled to stop and tie up for the night. 
 
 Our reflections were not very pleasant, because we felt sure 
 that when morning dawned upon us we would be in full sight 
 
92 A FORTUNATE FOG. 
 
 of the fort, and undoubtedly would receive a visit from the 
 officers and troops. 
 
 We awoke with the dawn of day, and instead of being 
 able to see the fort, or its occupants being able to see us, we 
 found our camp enveloped in a fog, the mist being so dense 
 that it was .with difficulty we could see each other. We 
 taveled on in the fog until afternoon, by which time we were 
 out of sight of the fort. 
 
 After leaving this point we had plenty of game, buffalo, 
 antelope, etc. , and we were able to obtain an abundance of 
 fresh meat, which made this part of the journey exceedingly 
 pleasant ; for though in an Indian country, we had not the 
 fear of the wild and savage red men that we had of those of 
 our own color, who professed to be the loyal citizens of our 
 government. 
 
 As we approached the junction of the North and South 
 Platte, a herd of mules passed us. They were being driven in the 
 direction of Fort Laramie and were traveling at a much faster 
 gait than we were going. The men who were driving them 
 saw us, and we fully expected they would carry the intelli- 
 gence to the fort of our being close by. It was known that 
 "Mormon" Elders were returning to the Valley, and the mili- 
 tary were prepared to stop them, or to otherwise interfere 
 with them. 
 
 When within .half a day's travel of Fort Laramie, another 
 council was called to take into consideration the best course to 
 pursue. We settled the matter by determining to rest on 
 Sunday, rise early the following morning and pass the fort in 
 daylight, as we felt satisfied the troops were informed of our 
 approach by the men who had just passed us. 
 
 Monday was a beautiful day ; we traveled on without inter- 
 ruption until we came in sight of the fort, which was about 
 one o'clock, when one of the severest hailstorms any of us 
 had ever seen broke upon us. The hail fell so rapidly that 
 our animals could scarcely travel on account of their feet ball- 
 ing up with it. Our train had been seen from the fort 
 and parties had started to meet us; but when the storm broke 
 upon them, they were compelled to retreat to their quarters. 
 The storm wag too severe for them to remain out in it. 
 
ESCAPE THROUGH A STORM. 93 
 
 I learned afterwards that when the storm ceased a company 
 of men had been sent .from Fort Laramie to overtake us.' 
 They followed us as far as the North Platte bridge, and not 
 being able to reach us at this point, they deemed it best to 
 return again to the fort. We were not aware of this at the 
 time ; but having traveled leisurely from Kearny to Laramie, 
 our animals were in much better condition than when we 
 started ; and fearing that the people at Laramie might make 
 some attempt to stop us, we made forced drives until we 
 reached Independence Rock on the Sweetwater. Thus the 
 Lord again delivered us from the hands of our enemies in a 
 most providential manner ; for had it not been for this hail- 
 storm it is altogether likely we would have been stopped. 
 
 CHAPTER II. 
 
 APOSTATES MET — THE CHAPLAIN SEPARATES FROM THE COM 
 PANT TO MEET SOME APOSTATES — AN ADVENTUROUS 
 TRIP— DISCHARGED GOVERNMENT TEAMSTERS INDIG- 
 NANT AT "MORMONS" — PLOT TO STEAL THE CHAPLAIN'S 
 HORSE — ADVICE TO THE APOSTATES TO LOOK TO THEIR 
 OWN SAFETY — MR. STOUT' S COMPASSION FOR THE 
 HATCHET-PACED MISSOURIAN— HOW HIS CONFIDENCE 
 WAS REWARDED — MEET CAPTAIN HATCH— NEWS OF 
 BUCHANAN'S AMNESTY PROCLAMATION — EVADE THE 
 ARMY, AND REACH THE VALLEY SAFELY. 
 
 AT the Three Crossings of the Sweetwater we met a com- 
 pany of apostates, who were in full retreat from the 
 Valley, unwilling to trust God's providence to screen them 
 from the wrath of our. enemies, and anxious to get back 
 to the States. 
 
 The night following we encamped at the eastern end of 
 what is known as the Seminole cut-off. The company in- 
 tended to travel on this cut-off in the morning. 
 
94 THE CHAPLAIN'S ADVENTURE. 
 
 That evening the chaplain of our company, a young Elder 
 who had a fondness for adventure, proposed that he should 
 travel on the old route, for the purpose of meeting a man for 
 whom he had transacated some business in the States, and 
 who, he was informed, was returning in a company of apostates. 
 Captains Berry and Brinton thought he ought not to attempt 
 to go by that route alone ; at this, one of the other Elders 
 volunteered to accompany him. But when morning came 
 the latter had changed his mind; for it had stormed during 
 the night, snow had fallen and it still snowed very hard, and 
 he thought the weather too disagreeable for so lonely a trip. 
 
 Mr. Chaplain, however, in opposition to all remonstrances, 
 was resolved to go, and he started out alone, on horseback, 
 taking with him some blankets and a few crackers. It was 
 the eleventh day of June — a strange time, you would think, 
 for snow to fall, yet it continued to descend until the middle 
 of the afternoon, and was so deep that when he came to a 
 place on the Sweetwater, called the Rocky Bidge, he was 
 obliged to dismount and lead his pony. It was a lonely trip 
 which he took, and through a wild, desolate country; it was 
 with considerable pleasure, therefore, that he came in sight 
 of the camp which he sought just as the sun was going down. 
 
 It was encamped on what is known as Quaking- Aspen . 
 Creek. The man whom he expected to meet was not in the 
 company; but he found others whom he had known, persons 
 who did not love the gospel sufficiently to endure the trials 
 promised to the Saints; but were desirous to return to that 
 Babylon from which they had been gathered. 
 
 When the chaplain rejoined his companions, the Elders, 
 
 he related the incidents of this trip and I was permitted to 
 
 take the following account from his journal: 
 
 "I had just staked my animal to feed upon the hrush in the 
 neighborhood of the camp, when a company of discharged 
 Government teamsters passed by on their way east, under 
 the guidance of George Merrick. On account of the hard- 
 ships they had endured the previous winter, they were very 
 indignant at everybody called 'Mormon.' They had calcu- 
 lated on enjoying themselves at our people's expense in the 
 Valley; but instead of that, they had been kept out in the 
 mountains all winter, and they were disappointed. An hour 
 later one Ephraim Thornton, a young man who, when a boy, 
 in Nauvoo, had been a schoolmate of mine, but who was now 
 
stout's compassion for a missourian. 95 
 
 an apostate, took mo aside and informed me of a plan which 
 had been arranged to rob me of my horse. A discharged 
 Government t6amster had sworn to take it, or die in the attempt, 
 "I thanked Mr, Thornton for the information; but I advised 
 him to have the camp 1 look to their own affairs, and I would 
 conduct mine, adding that I did not fear that teamster's threats, 
 as 'barking dogs seldom bite.' 
 
 "There was one Mr. Stout in this company, with whom I 
 conversed. He was bound for the States, and was accompanied 
 by his wife. He told me that he had been successful in raising 
 stock in Cedar Valley, and had sold them for the gold to the 
 army he had just passed at Fort Bridger. He pointed out to 
 me a young hatchet-faced Missourian, with long hair and 
 snake-like appearance, whom he represented as a Government 
 teamster, a poor fellow for whom he felt compassion, and whom 
 he was carrying to his home. It was vain for me to advise him 
 not to trust Mr. Hatchet-face too far. He had confidence in 
 him; I had none; I would not have trusted him out of my sight. 
 My views in relation to him received speedy confirmation; 
 for while standing with my back to the fire looking in the 
 direction of my pony, I heard Mr. Stout swear very hard at 
 his wife for leaving the wagon. His sack of gold, amounting 
 to $1,500 had disappeared. An investigation revealed the fact 
 that not only was the gold missing, but crackers, blankets, 
 several watches and other things, besides a race mare belong- 
 ing to one Joseph Greenwood, were all gone, and with them 
 the poor fellow, the Missourian, for whom Mr. Stout had felt, 
 so much compassion! It afterwards transpired that he had 
 been making his arrangements for flight for several days. 
 My advice to Mr. Thornton for the camp to look to their own 
 affairs was very timely, as this transaction proved. 
 "That my horse might not be stolen I made my bed upon 
 the snow, holding the bridle in my hand, and my pistols 
 ready for use in my belt. But I was undisturbed. I arose in 
 the morning and left the camp and its misery to continue my 
 journey towards the home of our people. As I left the last 
 crossing of the Sweetwater and was ascending the South 1'ass, 
 I met a company of our brethren, under Captain Abram 
 Hatch, going to the North Platte on business. It was fortu- 
 nate that I took this route, for they had word for our company 
 which, had I not met them, we would not have received. Upon 
 learning where the Elders were, they turned and accompanied 
 me. "We found the company on the cut-off, five miles from 
 its junction with the old road." 
 
 Our chaplain seemed happy at rejoining us, and irom his 
 wearied looks and blistered face, we judged he would not soon 
 go again in search of apostates. But, as he said in his jour- 
 nal, it was fortunate that he had taken that route. The pro- 
 vidence of the Lord was in it, and it was overruled for our 
 good by his meeting Captain Hatch and companions. They 
 brought us President Buchanan's amnesty proclamation, 
 which was read, also the intelligence of our people's move 
 
96 SAFE ARRIVAL IN THE VALLEY. 
 
 South : also instructions from President Young to the effect 
 that unless otherwise instructed, we were to take the Sublet 
 cut-off to the north until we struck Bear river, and then travel 
 on the trail which would lead us to the head of Echo canyon. 
 
 From Captain Hatch, also, we learned that it was the inten- 
 tion of Col. Albert Sidney Johnson, the commander of the 
 army, to leave Fort Bridger the following Monday for the 
 Valley. 
 
 But little remains to he said of our journey home after 
 parting with Captain Abram Hatch and companions. 
 We had reached the Big Bend on the Sandy, when we 
 found that we had passed the Sublet cut-off and were 
 where the Kinney cut-off led north. It was decided in 
 council to travel on that route. 
 
 We soon struck Green river, and as if Providence had 
 arranged affairs for us, we found a fine ferry boat tied at 
 the river side, upon which we crossed. We continued to 
 travel by this route from this point to Bear river, which 
 we crossed in our wagon boxes, there being no boat, and 
 swam our horses. Bear river not being very wide, we had no 
 difficulty in crossing by this means. 
 
 We came into Echo canyon twelve miles west of Yellow 
 creek. From mountaineers whom some of the Elders met, 
 and who were going east with supplies to meet the army, 
 we learned that Johnson and the army were encamped that 
 night on Yellow creek. They also informed the brethren 
 that a company of two hundred and fifty sappers and miners 
 were ahead of us, reparing the road and removing obstruc- 
 tions before the advance of the army. 
 
 We overtook this company next morning. Had they sus- 
 pected that we had not been seen by the main army, they 
 would very likely have stopped us. But they had no idea 
 that we had come by any other route, and therefore after 
 asking us how far back the command was, the order was 
 given, "Clear the road, boys, and let them pass." From 
 this point we traveled on until we reached Salt Lake City 
 without meeting any incident worthy of note. 
 
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