Life of Jacob Hamblin part 1

September 21, 2009

Nevada's Online State News Journal


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[Part 1 of the Life of Jacob Hamblin]

Nevada History:

Jacob Hamblin

A Narrative of His Personal Experience, as a

Frontiersman, Missionary to the

Indians and Explorer

DISCLOSING

Interpositions of Providence, Severe Privations, Perilous

Situations and Remarkable Escapes

Fifth Book of

The Faith-Promoting Series

JAMES A. LITTLE

Designed for the Instruction and Encouragement of

Young Latter-day Saints

__________

SECOND EDITION

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The Deseret News

Salt Lake City, Utah

1909

PREFACE TO FIRST EDITION.

In issuing to the public this, the Fifth Volume of the Faith-Promoting Series, we feel that we are making an addition to our home literature that will be appreciated by the Saints generally. The manner in which the former volumes of this Series have been received, encourages us to entertain this hope. Brother Jacob Hamblin has spent the most of his life as a faithful, humble worker in the cause of God. Though he has labored as a missionary such a great proportion of his time during the past forty years, it has been in a sphere which has not brought him into prominence before the public. Even his name has seldom appeared in public print. Brother Hamblin has never sought notoriety. He has been prompted by motives far more noble. He is such a modest man that he would be content to " ever remain in obscurity. Indeed, it was only after earnest solicitation that he was induced to narrate, for Brother James A. Little's pen to record, the incidents herein published. However, though not written for that purpose, we trust the publication of this book will result in making him better known and appreciated by his brethren and sisters. It is a simple, unvarnished recital of incidents of thrilling interest, remarkable adventures and special manifestations of providence, that we think cannot fail to entertain and benefit all who read it.

Brother Hamblin's testimony of God's goodness towards him, and His willingness to answer prayer, should inspire and strengthen young Latter-day Saints. His cheerful self-denial

IV PREFACE.

his devotion to the work of the Lord, and the joy he has found in it should stimulate them to zeal in emulating his example. His portrayal of the policy pursued by the Saints in dealing with the Indians, should enlighten strangers who may read this book upon a subject about which this people have been greatly maligned.

There are many important lessons to be learned from the narrative herein published, and we trust that it may prove profitable to all who read it.

1881.

PREFACE TO SECOND EDITION.

This little volume has deservedly proved to be one of the most popular of the Faith-Promoting Series. The First Edition was exhausted years ago. There is yet a call for the book, and to supply this demand a Second Edition is issued.

June, 1909.

CONTENTS.

CHAPTER I.

Early Incidents of My Life -- Providential Care Over Me -- Marriage -- Hear the Gospel, and Embrace It -- Signs Follow -- Opposed by Relatives -- Predict My Father's Baptism -- My Father Healed in Answer to Prayer Page 9

CHAPTER II.

Arrival at Nauvoo -- My First Interview with the Prophet Joseph -- Some First Impressions of the Character of the Gathered Saints -- Go East on an Important Mission -- Death of the Prophet -- Return to Nauvoo -- Providential Circumstance on the Journey Page 15

CHAPTER III.

Sidney Rigdon Strives for the Guardianship of the Church -- He Urges his Claims at the Conference -- Brigham Young, President of the Twelve, and others of the Quorum Appear in the Stand -- A Remarkable Testimony that the Mantle of Joseph had Fallen Upon Brigham Young -- Persecutions of the Saints -- Baptism of My Parents -- Preparations for the Exodus -- Sickness -- A Methodist Comforter -- Answer to Prayer -- Harvest of Quails -- Miraculous Incidents on the Journey to Utah Page 20

CHAPTER IV.

Locate in Tooele Valley -- Indian Troubles -- Escape Death by an Indian, by Following the Warning of the Spirit -- Hunting Indians -- Sudden Aversion to Shedding their Blood -- Decide to Protect them at the Risk of My Life -- Sent Again to Hunt and Kill Indians -- Testimony that the Lord Did Not Want Me to Kill them, But to Carry Peace to them -- A Dream and Its Fulfillment Page 27

CHAPTER V.

Mission to Southern Utah -- Locate at Harmony -- Remarkable Prophecies of H. C. Kimball Fulfilled -- Indians Harvesting -- Indian ''Medicine Man" -- Indian Woman Healed Under Our Administration -- Accompany a Hunting Party -- A Fight for a Squaw, in which I am Compelled to Take Part -- Sickness -- Take My Family to Southern Utah -- Build a Fort on the Santa Clara -- Rain in Answer to Prayer -- Counsel from President Young -- We Refuse to Administer to the Sick Until they are Washed -- A Sick Boy Dies, and the Indians Grow Mad and Threaten Us -- We Follow and Pacify them. Page 33

CHAPTER VI.

Retributive Justice to the Indians -- We Gain Influence by it -- The Lord gives the Indians Testimonies of the Truth -- War Between

VI CONTENTS.

two Bands of Indians -- A Woman Burned to Death from Revenge -- Promptings of the Spirit -- Stolen Horses Recovered -- Government Among the Indians -- Appointed President of the Indian Mission -- Visit of Apostle George A. Smith -- United States Army on its Way to Utah -- Elder Smith's Advice to the Saints -- Mountain Meadows Massacre Page 43

CHAPTER VII.

President Young Requests me to Pilot a Company to California -- Save a White Man from being Tortured by the Indians -- Indians Determined to Kill the Company -- I Pacify Them -- Elders Ira Hatch and Dudley Leavitt Sentenced to be Killed by the Mohaves -- Elder Hatch Softens Their Hearts by Offering a Prayer -- Allowed to Escape on Foot Page 50

CHAPTER VIII.

President Young's Indian Policy -- Expedition to Los Vegas and Colorado Rivers -- Suspicious Steamer in the Colorado -- Learn Its Purpose -- Go After a Load of Lead -- Our Horses Stolen -- Eat Prison Cactus -- Led by the Spirit Providentially Page 55

CHAPTER IX.

Visit to Salt Lake City -- Interview Between Elder George A. Smith and Governor Cumming -- Elder Smith Urges an Investigation of the Mountain Meadow Massacre-- Governor Cumming Objects -- Appointed Sub-Indian Agent -- Nearly Killed by a Fall from a Tree -- A Remarkable Vision -- First Mission to the Moquis-- Description of their Towns, Customs and Traditions -- Some of the Brethren Remain with them-- Difficult Journey Home -- Moquis Prediction. Page 60

CHAPTER X.

Second Trip to the Moquis -- Two Elders Left to Labor with them -- Lack of Success, Owing to Traditions of the Indians -- Third Mission to the East Side of the Colorado -- George A. Smith, Jr., Killed by the Navajoes -- Very Trying Experience -- The Wounded Man Dies in the Saddle, while Traveling -- Forced to Leave his Body Un- buried -- Bitter Reflections Page 68

CHAPTER XI

Arrival at Spaneshanks' Camp -- His Friendly Spirit -- Return Home -- Journey in the Winter to Recover the Remains of George A. Smith, Jr. -- Destitute Condition of my Family Page 77

CHAPTER XII.

Many Saints Called to Settle Southern Utah -- Destructive Flood on the Santa Clara -- Narrow Escape from Drowning -- Another Visit Across the Colorado -- A New Route -- Moquis Indians Pray for

CONTENTS. VII

Rain -- Their Prayers Answered -- Three Indiana Return with us -- Their Devotion and Reverence � They Visit Salt Lake City. Page 80

CHAPTER XIII.

The Moquis Visitors Taken Home -- Singular Presentiment of my Indian Boy -- The Route South of St. George Taken the Second Time -- Cataract Canyon -- The Lost Moquis and the Medicine Man -- Meeting with the Brethren who had been Left at the Moquis Towns -- Exploration about the San Francisco Mountains -- Return Home -- Great Suffering with Thirst -- My Indian Boy Dead and Buried as he had Predicted he Would be Page 87

CHAPTER XIV.

Change in the Spirit of the Indians -- Some Insight into their Privations and Trials -- They Threaten Hostilities -- Difficulties with them Settled -- A Kind, Peaceful Policy the Best -- Visit to the Moquis Towns -- The People are Invited to Live with the Saints -- Their Objections to Removing -- Hostile Attitude of the Navajoes -- Return Home -- Suffering with Thirst -- A Providential Supply of Water -- Dr. Whitmore Killed by Indians -- Severe Sickness -- Healed in Answer to Prayer Page 94

CHAPTER XV.

Travels Among the Indians -- Watching the Frontiers -- Trip to the Moquis Towns -- Great Raid of the Navajoes - A Good Opportunity Lost of Recovering Stolen Stock -- Skirmishes with Raiders -- A Peaceable Agreement with the Navajoes Desirable -- Visit of President Young to Kanab Page 99

CHAPTER XVI.

Visits Among Utah Indians -- Meet Major Powell -- Employed to Accompany him -- Council with the Shi- Vwits -- Major Powell's Description of it Page 103

CHAPTER XVII.

Journey to Fort Defiance -- Interesting Visit Among the Moquis � Towns -- Arrival at Fort Defiance -- General Council of the Chiefs of the Navajo Nation -- Great Peace Talk -- Return Home -- Treaty of Peace in one of the Moquis Towns -- Stolen Sheep Recovered for a Navajo Page 106

CHAPTER XVIII.

Moquis Indians Destroy many Navajoes -- An Oriba and his Wife Accompany us Home -- Peace Talk with the Piutes -- A Dream and its Fulfillment -- Tuba's Prayer -- Choog, the Indian Prophet -- His Prediction -- Fatal Fire in Kanab Page 111

CHAPTER XIX.

Visit of Tuba and his Wife to the Washington Factory and Flouring

VIII CONTENTS.

Mill -- Many Navajoes Come to Trade with our People -- Take Tuba and his Wife Home -- More about the Death of Young George A. Smith -- Saints Called to Settle in Arizona -- They Become Discouraged and Return to Utah -- Navajoes Murdered in Grass Valley -- War Imminent -- Sent to Settle the Difficulty -- My Friends Alarmed -- Two Miners Accompany me -- Indians Call a Council. Page 115

CHAPTER XX.

Indians Assemble -- The Council Lodge -- Accused of Lying to the Indians -- Informed that I must Die -- Privilege Granted the Smith Brothers of Escaping -- They Refuse to Desert me to Save their Lives -- Violent Speeches -- Young Indians Eager for Revenge -- Interpreters Afraid to Speak -- Indians Propose a Compromise -- 350 Head of Cattle and Horses Demanded -- I Refuse to Pay for a Crime the "Mormons" never Committed -- They Threaten to Burn me -- My Coolness Creates a Favorable Impression -- An Agreement -- We Regain Our Liberty Page 123

CHAPTER XXI.

Smith's Version of the Trying Ordeal -- A Graphic Description from a Gentile Standpoint -- Some of his Statements Explained Page 129

CHAPTER XXII.

Start Home -- Meet Emigrants to Moancoppy -- Visit Presidents Young and Smith -- Return to Meet the Indians, According to Agreement -- A Severe Trip -- Providence Favors me--Hastele Fails to Meet me -- Return Home -- Moancoppy Mission Broken up -- Sent with D. D. M'Arthur to Establish a Trading Post -- Hastele Visits Kanab -- He Starts to the Sevier to Learn About the Murder -- I Conclude to Stay at Home -- A Testimony that I Should Accompany Him -- Indian Discernment -- Hastele is Satisfied Page 136

CHAPTER XXIII.

Visit to Fort Defiance -- Mr. Daniels, Inspector of Indian Agencies -- His Prejudice Against the "Mormons" -- Mr. Trewax, the Preacher -- Final Peace Talk -- Moancoppy Mission Again Established.

CHAPTER XXIV.

A Company Start to Visit the Arizona Settlements -- Disaster in the Colorado River -- Bishop Roundy Drowned -- Others Barely Escape -- Explore a New Route for a Wagon Road -- President Young's Promise Fulfilled -- Visit the Little Colorado Settlements -- Severe Experience on the Homeward Trip -- Assurance of Approval from President Young -- Trip Across the Colorado in Search of a Criminal -- Moquis Ceremonies to Bring Rain -- The Rain Comes -- Conclusion.

JACOB HAMBLIN.

A NARRATIVE OF PERSONAL EXPERIENCE.

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CHAPTER I.

I was born in Salem, Ashtabula Co., Ohio, on the 6th of April, 1819. When I was three months old, my father removed to Geauga Co., in the same State. That country was then a wilderness, covered with a heavy growth of timber. In my early life I assisted my father in chopping timber and clearing land.

It required twenty faithful days' work to clear one acre, and render it fit for the harrow and a crop of wheat. In about three years the roots of the trees would decay, so that the soil could be worked with a plow.

In 1836, I removed, with my father, to Wisconsin Territory. I remember passing through Chicago, then a mere hamlet, but now a large and wealthy city.

Seventy miles north-west of Chicago, my father, in company with two friends, Messrs. Pratt and Harvey, located at a place called Spring Prairie. It was the most delightful country I had ever seen. It was beautiful with rolling prairies, groves of timber, numerous springs of pure water, and an occasional lake abounding with fish.

10 JACOB HAMBLIN.

My father and I each made a claim on eighty acres of government land which was expected soon to come into the market. I was not yet of age, and my father, wishing to return to Ohio for his family, proffered to give me the remainder of my time, during the summer, if I would take care of the crop already sown.

During his absence, I had the misfortune to cut one of my knees. I took cold in it, and it became much inflamed and swollen. The family with whom I was living did not think I could get well. The swelling had reached my body, and as soon as it extended a little farther, the people expected me to die. I quite despaired of ever seeing my parents again.

In my childhood I had imbibed a belief that there was a God who would hear my prayers when I was in trouble. I managed to drag myself a short distance into a hazel thicket, where I besought the Lord to have mercy upon me, and not let me die.

That evening, a Mrs. Campbell called at the house. She said she was passing by and felt impressed to call in, but did not know for what purpose. After explaining to her my situation, she said "I now know why I came in here, for I can bring that swelling all out."

This was accomplished by steaming, and I soon got about, and again had the privilege of meeting my parents and other relatives.

The second season after this occurrence my father told me that, as I had been a faithful boy, I might go and do something for myself. I took a bundle of clothing, and traveled westward 118 miles to the Galena lead mines. I worked there nearly a year.

Twice during that time I barely escaped being buried about 100 feet under ground, by the caving in of the earth. At one time, when 200 feet below the surface of the ground, a rock fell on a man who was working with me, and killed him in-

JACOB HAMBLIN. 11

stantly. While dragging his mangled body along the drift, and arranging a rope by which to raise it up the shaft, such an aversion to mining came over me, that I did not go back to my labor again. I returned with the money I had earned, and paid for my land.

In the autumn of 1839, I married Lucinda Taylor. She, as well as myself, had a numerous circle of relatives. I enclosed my land with a good fence, built a comfortable house, and made up my mind to live and die on the place. I believed the Bible, but was without faith in any of the religious sects of the day, and had given up all hopes of finding a religion that I could believe to be true.

In February, 1842, a neighbor called at my house, and told me that he had heard a "Mormon" Elder preach. He asserted that he preached more Bible doctrine than any other man he had ever listened to, and that he knew what he preached was true. He claimed that the gospel had been restored to the earth, and that it was the privilege of all who heard it to know and understand it for themselves.

What this neighbor told me so influenced my mind, that I could scarcely attend to my ordinary business.

The Elder had left an appointment to preach again at the same place, and I went to hear him. When I entered the house he had already commenced his discourse. I shall never forget the feeling that came over me when I saw his face and heard his voice. He preached that which I had long been seeking for; I felt that it was indeed the gospel.

The principles he taught appeared so plain and natural, that I thought it would be easy to convince any one of their truth. In closing his remarks, the Elder bore testimony to the truth of the gospel.

The query came to my mind: How shall I know whether or not these things are so, and be satisfied? As if the Spirit prompted him to answer my inquiry, he again arose to his feet

12 JACOB HAMBLIN.

and said: "If there is anyone in the congregation who wishes to know how he can satisfy himself of the truth of these things, I can assure him that if he will be baptized, and have hands laid upon him for the gift of the Holy Ghost, he shall have an assurance of their truth.''

This so fired up my mind, that I at once determined to be baptized, and that too, if necessary, at the sacrifice of the friendship of my kindred and of every earthly tie.

I immediately went home and informed my wife of my intentions.

She told me that if I was baptized into the "Mormon" Church, I need not expect her to live with me any more.

The evening after the Elder had preached I went in search of him, and found him quite late at night. I told him my purpose, and requested him to give me a "Mormon Bible." He handed me the Old and New Testament.

I said, "I thought you had a new Bible." He then explained about the coming forth of the Book of Mormon, and handed me a copy of it.

The impressions I received at the time cannot be forgotten. The Spirit rested upon me and bore testimony of its truth, and I felt like opening my mouth and declaring it to be a revelation from God.

On the 3rd of March, 1842, as soon as it was light in the morning, I started for a pool of water where I had arranged to meet with the Elder, to attend to the ordinance of baptism. On the way, the thought of the sacrifice I was making of wife, of father, mother, brothers, sister and numerous other connections, caused my resolution to waver.

As my pace slackened, some person appeared to come from above, who, I thought, was my grandfather. He seemed to say to me, "Go on, my son; your heart cannot conceive, neither has it entered into your mind to imagine the blessings that are in store for you, if you go on and continue in this work."

JACOB HAMBLIN. 13

I lagged no more, but hurried to the pool, where I was baptized by Elder Lyman Stoddard.

It was said in my confirmation, that the spirits in prison greatly rejoiced over what I had done. I told Elder Stoddard my experience on my way to the water.

He then explained to me the work there was for me to do for my fathers, if I was faithful, all of which I believed and greatly rejoiced in.

On my way home, I called at the house of one of my neighbors. The family asked me if 1 had not been baptized by the "Mormon" Elder. I replied that I had. They stated that they believed what he preached to be the truth, and hoped they might have the opportunity of being baptized.

The following day Elder Stoddard came to my house, and told me that he had intended to leave the country, but could not go without coming to see me. For what purpose he had come, he knew not.

I related to him what my neighbors had said. He held more meetings in the place, and organized a branch before leaving.

When my father learned that I had joined the "Mormons," he said he thought he had brought up his children so that none of them would ever be deceived by priestcraft; at the same time he turned from my gate, and refused to enter my house.

Other relatives said that my father knew better than to be deceived as I had been. I answered them by predicting that, much as he knew, I would baptize him into the Church before I was two years older.

All my relatives, except one brother, turned against me, and seemed to take pleasure in speaking all manner of evil against me. I felt that I was hated by all my former acquaintances. This was a great mystery to me.

I prayed to the Lord and was comforted. I knew that I

14 JACOB HAMBLIN.

had found the valuable treasure spoken of by our Savior, and I was willing to sacrifice all things for it.

My wife's father took great pains to abuse and insult me with his tongue. Without having any conception how my prediction would be fulfilled, I said to him one day, "You will not have the privilege of abusing me much more." A few days after he was taken sick, and died.

Soon after the death of her father, my wife asked me, good-naturedly, why I did not pray in the house or with her. I replied, that I felt better to pray by myself than I did before unbelievers. She said that she was a believer; that her father had appeared to her in a dream, and told her not to oppose me any more as she had done; and that he was in trouble on account of the way he had used me. Soon after this she was baptized, which was a great comfort to me.

In the autumn of 1842, Elder Stoddard returned to the country where I lived, to labor in the ministry, and ordained me an Elder.

About the same time my wife was taken very sick. By her request I administered to her, and she was immediately healed.

I visited my father, and informed him that signs followed the believer, as in the days of the apostles; that I was a believer, and had been ordained an Elder in the Church of Jesus Christ of Latter-day Saints, and that the signs followed my administrations.

He ordered me out of his house for believing such nonsense. I went out reflecting as to whether or not I had done wrong in predicting that I would baptize him in less than two years.

Some time after this he was taken sick, and I went to see him. My mother told me he had the spotted fever, and that there was no hope of his recovery. She believed he was dying, and so it appeared to me; but I thought that God could and would save him if I prayed for him.

JACOB HAMBLIN. 15

I retired to a private place, and prayed to the God of Abraham to have mercy on my lather and heal him, that he might have an opportunity of obeying the gospel.

It was a moonlight night, and when I returned to the house my mother stood at the door. She spoke to me very kindly, and said:

"Jacob, the fever has left your father; he has spoken, and wants to see you."

As I approached him he said, "The fever has left me, and your mother says that you came to me and went away again. What has made such a sudden change? Do you know?"

I answered that I had prayed for him, that I was a believer in the gospel of the Son of God , and in the signs following those that believe.

"Well," said he, "if it is the gospel, I would like to know it; but if it is priestcraft, I want nothing to do with it."

Soon after the sickness of my father, I sold my home, gathered up my effects and started for Nauvoo, Hancock Co., Illinois.

In passing my father's house I found him quite well, and he desired me to remain over night. He showed much interest in the principles of the gospel, and, when I left his house in the morning, the Spirit manifested to me that my father and his household would yet accept the truth.

CHAPTER II.

I traveled westward about 100 miles to the Mississippi river, where I took passage on a steamer to Nauvoo. I landed

16 JACOB HAMBLIN.

in the night. In the morning I asked a young man where the Prophet lived. He pointed out the way to the residence of Joseph Smith, Jr., and said, "If you are going to see the Prophet, do not take any money with you. If you do, he will get it."

I asked the youth if he was a "Mormon." He replied that he was, and that his father was a High Priest. I thought it strange that he should talk as he did.

As I passed along one of the streets of the town, I saw a tall, noble-looking man talking with another. An impression came over me that he was the person I was looking for. Inquiring of a bystander, I learned that my impression was correct.

One of the company asked the Prophet for some money he had loaned him. He replied that he would try and get it during the day. I offered him the money, but he said: "Keep your money. I will not borrow until I try to get what is owing me. If you have just come in and wish to pay your tithing, you can pay it to Brother Hyrum; he sees to that."

I soon learned to discriminate between the different kinds of people who had gathered to Nauvoo. Some were living the lives of Saints; others were full of deceit and were stumbling-blocks in the way of those who were striving to do right.

The following winter I chopped wood on an island in the Mississippi river, twenty miles above Nauvoo.

The Prophet Joseph had told the people that the time had come which was spoken of by the prophet Malachi, when the hearts of the fathers must turn to the children, and the hearts of the children to the fathers; the Saints must seek for the spirit of this great latter-day work, and that they must pray for it until they received it.

I had made a practice for several days, of retiring to a private place early each morning, to pray for this Spirit and blessing, when an influence came over me that made manifest

JACOB HAMBLIN. 17

to me my nothingness before the Lord. This so affected me for a time, that I was almost led to wish that I had never been born. When thus humbled, it was shown to me how a man could obtain salvation, and what he might attain to. With this I felt satisfied. What was then shown me has been of great worth to me since. I then comprehended that the implicit obedience to the will of God was necessary in order to attain to eternal life.

In February, 1844, Joseph Smith, the Prophet, published an address to the people of the United States, on the Powers and Policy of the General Government, and offered himself as a candidate for the office of President of the United States.

The same year, at the April Conference, Elders were called and sent forth, two by two, into each State of the Union, with the "Address to the People of the United States," in pamphlet form, for distribution, and to preach the gospel. I was sent with Brother John Myers, to the State of Maryland.

We took passage on the steamer Osprey, in company with seven of the quorum of the Twelve Apostles, and of seventy- one of the Seventies. My companion and I went to Pittsburg, Penn., and from there we traveled on foot with our valises, without purse or scrip, through the State of Pennsylvania.

We were often hungry and weary; and, in some instances, were accused of being beggars and deceivers. This, coupled with my natural independence of character, seemed humiliating, and made our travels anything but agreeable.

We journeyed through Derrytown, Hagerstown, Sharpsburg and Antietam, and preached in the States of Pennsylvania, Virginia and Maryland. We visited some places where branches of the Church had been previously organized.

The way appeared to be opening up for a good work to be done in that country, when, about the 4th of July, news reached me that the Prophet, about whom I had preached so much, had been shot by a mob when confined in jail. I did not believe the

18 JACOB HAMBLIN.

report until I offered to preach to those who were gathered around me in the small town of Mechanicsburg. They manifested a spirit of exultation, and a feeling of deep gloom passed over me. I felt more like weeping than preaching.

I concluded to hunt up my companion, from whom I was then separated. For this purpose I started for Hagerstown, where I hoped to find him, or learn of his whereabouts.

I had traveled about a mile when I came to a cross road, and the Spirit whispered to me, "Stop here, and Brother Myers will soon be along." I remained on the spot about ten minutes, when I saw him coming, with his hat in one hand and his valise in the other. He did not believe that the Prophet was killed.

We journeyed together to Lightersburg. After meeting and passing many people, the Spirit indicated to us that a man on the opposite side of the street was an Elder in Israel. It proved to be a Latter-day Saint Elder, who had reliable information of the murder of the Prophet Joseph and the Patriarch Hyrum Smith. He also informed us that the Elders who were abroad were all called home.

On the 15th of July, 1844, when taking leave of a small branch of the Church in Lightersburg, one of the sisters offered me some money that she had earned in the harvest field. I took one dollar, and told her that I could get home with that.

After starting, I began to reflect on my situation. I must travel on the river steamers from Pittsburg to Nauvoo, via Cincinnati and St. Louis, and I had only two dollars in my pocket. I had been often surprised, when traveling on foot at the pains people would take to invite me to ride or to step into a grocery and take a lunch, and I had considerable faith that the Lord would soften the heart of some one to assist me, when I was in need.

When I arrived in Pittsburg, I had one dollar left. There were two steamers at the landing about to start for St. Louis. They offered to take passengers very cheap. I told the captain

JACOB HAMBLIN. 19

of one of them, that I would give all the money I had for a passage to St. Louis. He took my money and gave me a ticket, but appeared rather cross.

I was soon on my way down the river, but still a long way from home, and without money or anything to eat. I began to feel the want of food.

Nothing special occurred with me until evening, when the lamps were lit in the passenger's cabin. I was then asked by a young married lady, if I was not a "Mormon" Elder. I replied that I was; and she told me that her little child was dying with the scarlet fever, and she wished me to lay hands on it and heal it.

I replied that I could administer to it, and I presumed that the Lord would heal it. I asked her if she believed in such things. She said that she did, and that she belonged to the Church, but her husband did not. I was puzzled in my mind to know what to do, for the boat was crowded with passengers, and all unbelievers excepting the mother of the sick child and myself. It seemed like a special providence that, just then, the lamp in the cabin should fall from its hangings, and leave us all in the dark.

Before another lamp could be lit, I had administered to the child, and rebuked the fever in the name of the Lord Jesus, unobserved by those around. The Lord blessed the administration, and the child was healed.

The mother called her husband, and said to him, "Little Mary is healed; now do not say anything against 'Mormonism."' The man looked at his child, and said to me, "I am not a believer in any kind of religion, but I am on my way to Iowa, opposite to Nauvoo, where I presume you are going. You are welcome to board with me all the way, and if you want any money I will let you have it."

I arrived in Nauvoo on the 5th of August, 1844.

20 JACOB HAMBLIN.

CHAPTER III.

At Nauvoo I found Sidney Rigdon busy among the Saints trying to establish his claim to the presidency of the Church. He was first Counselor to the Prophet Joseph at the time of the latter's death. The Church was fourteen years old, and he claimed that it was its privilege and duty to appoint a guardian; and he wished the people to sanction his guardianship.

I was much dissatisfied with the course he was taking, and, as I could not sustain him, I felt to leave Nauvoo for a season. I went into the country, where I had left my wife and two children with my sister Melissa. When I met my sister, she threw her arms around my neck and thanked the Lord that I had returned. She had seen an account of a man being drowned in the Ohio river, and, from the description, thought that it might have been me.

On the 8th of August, 1844, I attended a general meeting of the Saints. Elder Rigdon was there, urging his claims to the presidency of the Church. His voice did not sound like the voice of the true shepherd. When he was about to call a vote of the congregation to sustain him as President of the Church, Elders Brigham Young, Parley P. Pratt and Heber C. Kimball stepped into the stand.

Brigham Young remarked to the congregation: "I will manage this voting for Elder Rigdon. He does not preside here. This child" (meaning himself) "will manage this flock for a

JACOB HAMBLIN. 21

season." The voice and the gestures of the man were those of the Prophet Joseph.

The people, with few exceptions, visibly saw that the mantle of the Prophet Joseph had fallen upon Brigham Young. To some it seemed as though Joseph again stood before them.

I arose to my feet and said to a man sitting by me, "That is the voice of the true shepherd -- the chief of the Apostles."

Our enemies, finding that the death of the Prophet did not break up "Mormonism," as they had expected, began their persecutions again, by burning the houses of the brethren in the outlying settlements.

I joined a company of minute men to assist in protecting the Saints. In one of our scouts we visited Carthage. I examined the jail in which Joseph and Hyrum were assassinated. I noticed that the latches on the two doors that the mob broke in, when they killed the Prophets, had been rendered useless by bending down the catches, so that the latches would clear them. All the entrances to the prison yard appeared to me to have been prepared beforehand for the easy admittance of the mob.

The blood on the floor where the Patriarch fell, had left a black spot about the size and shape of the body. The ball holes in the plastering about the window out of which Joseph leaped, and those in the door and in the wall above where Hyrum had lain, and also where John Taylor had been shot at, denoted that the assailants were desparadoes and well prepared for their work.

When the District Court sat in Hancock County, the judge allowed one of the leaders of the mob to act as an official. He also professed to try to have the murderers indicted, but as several of them were on the grand jury, there were no indictments found against them.

The following winter I assisted in guarding the Saints in and around the city of Nauvoo. My brother Obed lived about

22 JACOB HAMBLTN.

thirty miles out in the country. He was taken sick, and sent for me to come and see him.

On arriving at his house, I found that he had been sick nearly three months, and that doubts were entertained of his recovery. I anointed him with holy oil in the name of the Lord Jesus, laid on hands and prayed for him, and told him that he should recover, which he did immediately.

This occurrence had much influence on my parents. They both attended the following April Conference. At its close, my father asked me if I did not wish to baptize him and my mother. As they were both desirous that I should do so, I baptized them in the Mississippi river, on April 11th, 1845.

My father told me that it was not any man's preaching that had convinced him of the truth of the gospel, but the Lord had shown it to him in night visions. Sail he, "It is your privilege to baptize your parents, for you have prayed for them in secret and in public; you never gave them up; you will be a Joseph to your father's house."

In 1845, I labored on the Nauvoo temple, doing any work that was required of me. In the autumn, the enemies of the Saints commenced to plunder in the country settlements. Teams were sent from Nauvoo to save and bring in what grain they could. It was necessary to send guards with the teams.

These afflictions, heaped upon the Saints by their enemies when they were struggling to complete the temple, in compliance with the word of the Lord, greatly added to their difficulties and labors.

When winter came, they were instructed to unite their efforts to manufacture wagons, and make preparations for a long journey. I assisted in getting out timber for wagons.

The house of the Lord being far enough completed to give endowments and do other necessary work, I received my blessings in it just before crossing the Mississippi river, in February, 1846.

JACOB HAMBLIN. 23

I labored with the company of pioneers to prepare the way for the Saints through Iowa, after which I had the privilege of returning to Nauvoo for my family, which consisted of my wife and three children. I moved them out into Iowa, 200 miles, where I left them, and returned l00 miles to settlements, in order to obtain food and other necessaries.

I was taken sick, and sent for my family to return to me. My wife and two children were taken sick the day after their arrival. We found shelter in a miserable hut, some distance from water.

One day I made on effort to get some water for my suffering family, but failed through weakness. Night came on, and my family were burning with fever and calling for water.

These very trying circumstances called up some bitter feelings within me. It seemed as though in this, my terrible extremity, the Lord permitted the devil to try me, for just then a Methodist class leader came along, and remarked that I was in a very bad situation. He assured me that he had a comfortable house that I could move into, and that he had plenty of everything, and would assist me if I would renounce "Mormonism." I refused, and he passed on.

I afterwards knelt down and asked the Lord to pity us in our miserable condition, and to soften the heart of some one to administer to us in our affliction.

About an hour after this, a man by the name of William Johnson came with a three gallon jug full of water, set it down and said: "I came home this evening, weary, having been working with a threshing machine during the day, but, when I lay down I could not sleep; something told me that you were suffering for water. I took this jug, went over to Custer's well and got this for you. I feel now as though I could go home and sleep. I have plenty of chickens and other things at my house, that are good for sick people. When you need anything I will

24 JACOB HAMBLIN.

let you have it." I knew this was from the Lord in answer to my prayer.

The following day the quails came out of the thickets, and were so easily caught that I picked up what I needed without difficulty. I afterwards learned that the camps of the Saints had been supplied with food in the same way.

The spring following these events my eldest brother came from Pottawatomie Co., Iowa, with a team to take me home with him. While preparing to leave, the team became frightened, ran along a steep side hill, capsized the wagon, and I was thrown down the hill and the load came on the top of me.

The same Mr. Johnson who had before administered to my wants, took me into his house. This was in the morning, and I knew nothing until ten o'clock in the evening.

When I became conscious, I was lying on a mattress covered with blood. I looked around the room, and asked what it all meant. The lady of the house informed me what had happened, and told me that Mr. Johnson did not expect me to live. She further stated that he had called in some of the neighbors, that the doctor had been to see me and wished to bleed me, but I would not let him; that I told them that if they knew where there were any of the Elders of Israel, I wanted them sent for. She informed me that I said other things which displeased the doctor and the neighbors, and they went away.

I assured the family that I was not responsible for what I had said or done, for I knew nothing about it. Mrs. Johnson said that she did not hear or see anything wrong, but the neighbors believed that I was trying to palm off some great "Mormon" miracle on them. I denied trying to deceive any one, but all to no purpose.

The owner of the house I had rented hurried me out of it, saying I could not live in his house any longer. In the month of March I moved into the wagon, with my wife and four children, the youngest not two weeks old.

JACOB HAMBLIN. 25

On the 11th of the following April, 1847, I arrived at my father's house, in western Iowa. I had previously baptized four of my brothers, and all my father's family had embraced the gospel.

My mother had sunk under hardships, and died on the road from Nauvoo, yet I was thankful to find all my relatives rejoicing in the truth.

In the spring of 1850 I felt like making an effort to gather with the Saints in the mountains. This at first appeared impossible, as my animals had all strayed off, and I could not learn of their whereabouts.

I had concluded to remain another year, when I dreamed, for three nights in succession, where my oxen were, and went and got them. I found my other lost animals in the same manner.

These kind providences, with strict economy, enabled me to make a start for Utah with the company of Aaron Johnson, in the spring of 1850, as I had desired.

I joined the camp, to travel over a thousand miles of desert, with nine in family, one small wagon, one yoke of oxen and two cows.

While crossing the ferry over the Missouri river, with a boat load of cattle, they crowded to one side of the boat and capsized it. Some of the people on board saved themselves by getting on to the bottom of the boat, others by holding on to planks.

I made an effort to swim to the landing, below which was some three miles of perpendicular river bank, and the water along the bank was full of whirlpools and eddies. Despite my efforts, the current took me past the landing. As I was almost carried under by a strong eddy, I began to despair of saving myself. Fortunately, I discovered where a path had been cut through the bank to the water's edge. I succeeded in getting so near the top of the bank, that a woman who was near, and

26 JACOB HAMBLIN.

had discovered my situation, managed to get hold of my hand, and, with great effort, I was saved from the surging waters.

In traveling up the Platte river on our way to the mountains, we found the road side, in places, strewn with human bones. The discovery of gold in California and the excitement it had created, had induced many of the Missouri mobocrats, the year previous, to leave their homes in search of the god of this world.

The cholera had raged among them to such an extent, that the dead were buried without coffins, and with but a slight covering of earth. The wolves had dug up and feasted upon their carcasses, and their bones lay bleaching on the desert. There were days of travel in which human skeletons were usually in sight.

We saw the literal fulfillment of the predictions of Joseph the Prophet, during the persecutions of the Saints in Missouri. He said that those who took an active part in driving them from their homes, should themselves die away from home without a decent burial; that their flesh should be devoured by wild beasts, and their bones should bleach on the plains. Boards had usually been placed at the heads of the graves, on which were the names of those who had been buried in them. Many of these names were those of well-known Missouri mobocrats.

The destroyer came into our company, and several persons died. I told my family that it was a plague from the Lord, that nothing but His power could save them from it, and that it would attack some of the family. My wife thought that I had done wrong in asserting that it would attack our family, as the children would be afraid and be more likely to have it. I told her that it would come, but when it did we must depend entirely upon the Lord and all would be right.

One evening as I returned to my wagon from assisting to bury a Sister Hunt, Sister Hamblin was taken violently with the cholera, and she exclaimed, "O Lord, help, or I die!" I anointed

JACOB HAMBLIN. 27

her with consecrated oil in the name of the Lord Jesus, and she was instantly healed. The next day the cholera attacked me and I was healed under the hands of my father,

I was advised to get into the wagon and ride the remainder of the day. As my eldest son, a small lad, took the whip to drive the team, he fell forward to the ground and both wheels on the left side of the wagon ran over his body. It appeared to me that he never could breathe again. My father took him out of the road, administered to him, and he arose to his feet and said that he was not hurt.

My youngest son, Lyman, was taken with the cholera, and my father in administering to him, rebuked the destroyer, and commanded him to depart from him, from the family and from the company. To my knowledge no more cases of the cholera occurred after that in the company.

We arrived in Salt Lake Valley on the 1st of September, 1850.

CHAPTER IV.

I settled, with my father and brothers, in Tooele Valley, thirty-five miles west of Salt Lake City. The people built their houses in the form of a fort, to protect themselves from the Indians, who frequently stole their horses and cattle. Men were sent against them from Salt Lake City, but all to no purpose. The Indians would watch them during the day, and steal from them at night.

This kind of warfare was carried on for about three years,

28 JACOB HAMBLIN.

during which time there was no safety for our horses or cattle. We had a military company, of which I was first lieutenant. I went with the captain on several expeditions against the thieves, but without accomplishing much good. They would watch our movements in the canyons, and continually annoy us.

At one time, I took my wife three miles up a canyon, to gather wild fruit while I got down timber from the mountain. We had intended to remain over night, but while preparing a place to sleep, a feeling came over me that the Indians were watching with the intention of killing us during the night.

I at once yoked my oxen, put my wife and her babe on the wagon, and went home in the evening. My wife expressed surprise at my movements, and I told her that the Indians were watching us. She wished to know how I knew this, and asked if I had seen or heard them. I replied that I knew it on the same principle that I knew the gospel was true.

The following day I returned to the canyon. Three Indians had come down on the road during the night, and robbed a wagon of a gun, ammunition and other valuables. One of them, from the size of the track, must have been an Indian known as "Old Big Foot." I thanked the Lord that he had warned me in time to save my wife and child, as well as myself.

The following winter I asked for a company of men to make another effort to hunt up the Indians. On this scout we traveled at night and watched during the day, until we discovered the location of a band of them.

One morning at daybreak, we surrounded their camp before they were aware of our presence. The chief among them sprang to his feet, and stepping towards me, said, "I never hurt you, and I do not want to. If you shoot, I will; if you do not, I will not." I was not familiar with their language, but I knew what he said. Such an influence came over me that I would not have killed one of them for all the cattle in Tooele Valley.

JACOB HAMBLIN. 29

The running of the women and the crying of the children aroused my sympathies, and I felt inspired to do my best to prevent the company from shooting any of them. Some shots were fired, but no one was injured, except that the legs and feet of some of the Indians were bruised by jumping among the rocks.

I wished some of the men to go with us to the settlement. They were somewhat afraid, but confided in my assurance that they should not be injured.

On my arrival home, my superior officer ignored the promise of safety I had given the Indians, and decided to have them shot.

I told him I did not care to live after I had seen the Indians whose safety I had guaranteed, murdered, and as it made but little difference with me, if there were any shot I should be the first. At the same time I placed myself in front of the Indians. This ended the matter and they were set at liberty.

From the feelings manifested by the Bishop and the people generally, I thought that I might possibly be mistaken in the whole affair. The people had long suffered from the depredations of these Indians, and they might be readily excused for their exasperated feelings, but, right or wrong, a different feeling actuated me.

After this affair, the presiding Elder directed me to take another company of men, go after the Indians, to shoot all we found, and bring no more into the settlement. Again we traveled at night and watched during the day. We found the trail of a small band who had come near the valley, and then turned back on account of a light fall of snow, which would make their trail too easily discovered for thieving operations.

We surprised them near a large mountain between Tooele and Skull Valley. They scattered in the foot hills, and the company divided to the right and left to keep them from the mountains. I rode my horse as far as he could go on account

30 JACOB HAMBLIN.

of the difficulties of the ground, then left him, and secreted myself behind a rock in a narrow pass, through which I presumed some of the Indians would attempt to escape. I had not been there long before an Indian came within a few paces of me.

I leveled my rifle on him, and it missed fire. He sent an arrow at me, and it struck my gun as I was in the act of recapping it; he sent the second, and it passed through my hat; the third barely missed my head; the fourth passed through my coat and vest. As I could not discharge my gun, I defended myself as well as I could with stones. The Indian soon left the ground to me.

I afterwards learned that as he went on, he met two others of our company and passed them safely, as their guns also missed fire. When the company gathered back to the place from which they scattered, we learned that not one was able to discharge his gun when within range of an Indian. One of the company received a slight arrow wound, which was the only injury inflicted.

In my subsequent reflections, it appeared evident to me that a special providence had been over us, in this and the two previous expeditions, to prevent us from shedding the blood of the Indians. The Holy Spirit forcibly impressed me that it was not my calling to shed the blood of the scattered remnant of Israel, but to be a messenger of peace to them. It was also made manifest to me that if I would not thirst for their blood, I should never fall by their hands. The most of the men who went on this last expedition, also received an impression that it was wrong to kill these Indians.

On a fourth expedition against them, we again surprised their camp. When I saw the women and children fleeing for their lives, barefooted over the rocks and through the snow, leaving a trail of blood, I fully made up my mind, that if I had

JACOB HAMBLIN. 31

anything more to do with Indians, it would be in a different way.

I did not wish to injure these women and children, but, learning that "Old Big Foot" was there, and feeling that he deserved killing. I soon found his trail and followed it. There being snow on the ground, his trail was easily seen. It passed along the highest ridges. As I approached a cedar tree with low, thick foliage, a feeling came over me not to go near it. I passed it under the brow of a steep hill. When beyond it, I saw that no trail had passed on. I circled around in sight of the Indian, but he in some way slipped off unobserved.

Afterwards, when trying to make peace with these Indians, "Big Foot" told me, that himself and party had laid their plans to kill me and my wife and child, the summer before when in Pine canyon, had we remained there over night. During the same interview he said, placing his finger on his arrow, "If, when you followed me in the cedar hills, you had come three steps nearer the tree where I was, I would have put an arrow into you up to the feather."

I thanked the Lord, as I often felt to do, for the revelations of His Spirit.

After returning home from the expedition, in which I had followed the trail of "Old Big Foot," I dreamed, three nights in succession, of being out west, alone, with the Indians that we had been trying about three years to destroy. I saw myself walk with them in a friendly manner, and, while doing so, pick up a lump of shining substance, some of which stuck to my fingers, and the more I endeavored to brush it off the brighter it became.

This dream made such an impression on my mind, that I took my blankets, gun and ammunition, and went alone into their country. I remained with them several days, hunting deer and duck, occasionally loaning them my rifle, and assisting

32 JACOB HAMBLIN.

to bring in their game. I also did all I could to induce them to be at peace with us.

One day, in my rambles, I came to a lodge where there was a squaw, and a boy about ten years old. As soon as I saw the boy, the Spirit said to me, "Take that lad home with you; that is part of your mission here, and here is the bright substance which you dreamed of picking up." I talked with him and asked if he would not go with me. He at once replied that he would.

The mother, naturally enough, in a deprecating tone, asked me if I wanted to take her boy away from her. But after some further conversation she consented to the arrangement. At this time I had not learned much of the language of these Indians, but I seemed to have the gift of making myself understood.

When I left, the boy took his bows and arrows and accompanied me. The woman appeared to feel so bad, and made so much ado, that I told the lad he had better go back to his mother; but he would not do so. We went to the side of a mountain where I agreed to meet the Indians. His mother, still anxious about her boy, came to our camp in the evening.

The following morning, she told me that she heard I had a good heart, for the Indians told her that I had been true to what I said, and the boy could go with me if I would always be his father and own him as my son .

This boy became very much attached to me, and was very particular to do as he was told. I asked him why he was so willing to come with me the first time we met. He replied that I was the first white man he ever saw; that he knew a man would come to his mother's lodge to see him, on the day of my arrival, for he was told so the night before, and that when the man came he must go with him; that he knew I was the man when he saw me a long way off, and built a smoke so that I would come there.

JACOB HAMBLIN. 33

CHAPTER V.

Mission to Southern Utah -- Locate at Harmony -- Remarkable Prophecies of H. C. Kimball Fulfilled -- Indians Harvesting -- Indian "Medicine Man"-- Indian Woman Healed Under Our Administration -- Accompany a Hunting Party -- A Fight for a Squaw, in which I am Compelled to Take Part � Sickness -- Take My Family to Southern Utah -- Build a Fort on the Santa Clara -- Rain in Answer to Prayer -- Counsel from President Young -- We Refuse to Administer to the Sick Until they are Washed -- A Sick Boy Dies, and the Indians Grow Mad and Threaten Us -- We Follow and Pacify them.

At the April conference of 1854, I was called, with a number of others, on a mission to the Indians in Southern Utah. Taking a horse, cow, garden seeds and some farming tools, I joined in with Brother Robert Ritchie, and was soon on my way.

We commenced operations at a place we called Harmony, twenty miles South of Cedar City, in Iron County. I made it my principal business to learn the Indian language, and become familiar with their character.

About the end of May of that year, President Brigham Young, Heber C. Kimball, Parley P. Pratt and others to the number of twenty persons, came to visit us. President Young gave much instructions about conducting the mission and building up the settlement we had commenced. He said if the Elders wanted influence with the Indians, they must associate with them in their expeditions.

Brother Kimball prophesied, that, if the brethren were united, they would be prospered and blessed, but if they permitted the spirit of strife and contention to come into their midst, the place would come to an end in a scene of bloodshed.

Previous to this meeting. President Young asked some brethren who had been into the country south of Harmony, if they thought a wagon road could be made down to the Rio Virgen.

34 JACOB HAMBLIN.

Their replies were very discouraging, but, in the face of this report, Brother Kimball prophesied in this meeting, that a road would be made from Harmony over the Black Ridge; and a temple would be built on the Rio Virgin, and the Lamanites would come from the east side of the Colorado river and get their endowments in it. All these prophecies have since been fulfilled.

On the 1st of June, 1854, I went with Elder R. C. Allen and others, to visit the Indians on the Rio Virgen and Santa Clara, two streams now well known as forming a junction south of the city of St. George.

On the 9th of June we camped on ground now enclosed in the Washington field. There we saw many Indian women gathering a red, sweet berry, called "opie." The Indians were also harvesting their wheat. Their manner of doing so was very primitive. One would loosen the roots of the wheat with a stick, another would pull up the plant, beat the dirt off from the roots and set it up in bunches. I loaned them a long sharp knife, which greatly assisted them in their labors.

The company returned to Harmony with the exception of Brother William Hennefer and myself, who were left to visit the Indians on the upper Santa Clara. We found a few lodges, and with them a very sick woman. The medicine man of the tribe was going through a round of ceremonies in order to heal her.

He stuck arrows in the ground at the entrance of the lodge, placed his medicine bow in a conspicuous place, adorned his head with eagle's feathers, and then walked back and forth in an austere manner, making strange gestures with his hands, and hideous noises at the top of his voice. He would then enter the lodge, and place his mouth to the woman's, in order to drive away the evil spirits, and charm away the pain. Some one told the sick woman that the "Mormons" believed in "poogi," which, in their language, means administering to the sick. She wished

JACOB HAMBLIN. 35

us to wait, and if the Piute charm did not work, to try if we could to her any good.

The medicine man howled and kept up his performances the most of the night. The sick woman's friends then carried her some distance away from the lodge, and left her to die.

Some of her relatives asked us to go and administer to her. We could not feel to refuse, so we laid on hands and prayed for her.

When we returned to our camp, she arose and followed us, and said she was hungry. We sent her to her own lodge. Some of the inmates were frightened at seeing her, as they had considered her a dead woman.

We returned to Harmony about the last of June. On the 3rd of July, I accompanied a hunting party of Indians into the mountains east of Harmony. While with them, I spared no labor in learning their language, and getting an insight into their character.

I have ever felt an aversion to white men shedding the blood of these ignorant barbarians. When the white man has settled on their lands, and his cattle has destroyed much of their scanty living, there has always appeared in them a disposition to make all reasonable allowances for these wrongs. Ever since I was old enough to understand, and more especially after being with them around their camp fires, where I learned their simple and childlike ways, and heard them tell over their wrongs, I fully made up my mind to do all I could to alleviate their condition.

From time to time, when the Saints have had any trouble with them, and I have had anything to do with settling the difficulty, I have made it a specialty to go among them, regardless of their number or anger. Through the blessing of the Lord, I have never yet failed in accomplishing my object, where no other persons have interfered in a matter they did not understand.

36 JACOB HAMBLIN.

Returning from this hunting expedition, I made my way, in September, to Tooele Valley, to visit my family, and found them well. I remained with them but a short time, and returned to my missionary labors in Southern Utah.

Our crops had done well. After assisting to gather them, I labored for a season on the fort we were building, the better to defend ourselves in case of trouble with the Indians.

In November, I was sent alone among the Indians on the Santa Clara, to use my influence to keep them from disturbing the travelers on the southern route to California.

When there, without a white companion, a dispute arose between some of the Indians about a squaw. As was their custom, they decided that the claimant should do battle for her in the following manner:

The warriors of the band were to form in two files, and a claimant should pass between the files leading the squaw, and prepared to fight any one who opposed his claim. The affair had made considerable progress, when one of the parties who had been roughly handled, claimed kinship with me by calling me brother, and asked me to help him.

Not wishing to take part in any of their barbarous customs, I objected. The Indians then taunted me with being a coward, called me a squaw, etc.

I soon took in the situation, and saw that it would not be well to lose caste among them. I accepted the challenge under the promise that they would not be angry with me if I hurt some of them. I had but little anxiety about the result, for they were not adepts in the art of self-defense.

The Indians, numbering about one hundred and twenty, formed in two lines, and I took the squaw by the hand, and commenced my passage between them.

Only one Indian disputed my progress. With one blow I stretched him on the ground. All would probably have passed off well enough, had I not kicked him as he fell. This was con-

JACOB HAMBLIN. 37

trary to their code of honor, and I paid a fine for this breach of custom.

I was acknowledged the victor, and it was decided the squaw was mine. I immediately turned her over to the Indian that she desired for a husband.

This was my first and last fight for a squaw. It gave me a prestige among them that greatly added to my subsequent influence.

This short and lonely mission was brought to a close by my return to Harmony.

In the beginning of winter, I went down to the Santa Clara in company with Brothers Ira Hatch, Samuel Knight, Thales Haskell and A. P. Hardy.

We worked with the Indians, and gained much influence over them. We built a log cabin, and a dam to take out the waters of the Santa Clara Creek to irrigate the bottom land. Hard labor and exposure brought on me a severe attack of sickness. At the same time there came a heavy fall of snow, which made it impracticable to get any assistance from the nearest settlement forty miles distant.

The brethren began to entertain some doubts about my recovery. However, after lying sick fourteen days, with nothing to nourish me but bread made of mouldy, bitter cornmeal, Brother Samuel Atwood arrived from Harmony with some good things to strengthen me.

After a few days I started with Brother Atwood on horseback for Harmony. I rode to Cottonwood Creek, where the town of Harrisburg now stands. I felt exhausted and could go no further. I was assisted off my horse and lay on the ground, where I fainted. Brother Atwood brought some water in the leather holster of his pistol, and put some of it in my mouth and on my head, which revived me.

With slow and careful traveling I was able to reach Harmony, but I was so reduced in flesh that my friends did not recognize me.

38 JACOB HAMBLIN.

As soon as my health would permit, I returned to Santa Clara.

I have before referred to a custom among the Piutes of taking women from each other. Sometimes two claimants decided who should be the possessor of the woman, by single combat; but more generally, each claimant would gather to his assistance all the friends he could, and the fighting would be kept up until one side was conquered, when the claimant who had led the victorious party, would take possession of the woman.

I have seen such engagements last all day and a part of the night. In one of these, in which over one hundred men took a part, some of the combatants became angry, and fought in good earnest.

At the close of the day, it was still undecided who was the victor. At night large fires were lighted, arranged in a circle, and some forty of the combatants came in to decide the matter. They pulled each other's hair and fought desperately, regardless of the rules usually governing such affairs. The offending woman seemed to fare quite as hard, or worse than the combatants. She was finally trampled under foot and the women who looked on became excited. Some ran with their willow trays filled with coals from the fire, which they threw over the men and burnt them out, as each one found employment in running and brushing the coals from his hair and back.

In the meantime, the woman lay on the ground with her mouth filled with blood and dirt.

At this stage of the affair we used our persuasive powers, and succeeded in inducing the men to let the woman go with the man she wanted.

In the summer of 1855, we cultivated a few acres of land on the Santa Clara. We raised melons, and had the privilege of disposing of them ourselves. I do not think that the Indians

JACOB HAMBLIN. 39

ever took any without leave. We raised a small amount of cotton, which was probably the first grown in Utah Territory.

In the autumn of 1855, 1 returned to Tooele Valley, and removed my family to the Santa Clara. My brother Oscar, also Brother Dudley Leavitt, and their families accompanied me.

In the winter of 1855-6, we were instructed to build a fort for our protection. There were at that time on the Santa Clara, ten missionaries, and four stonemasons from Cedar City. We employed Indian help, and everything we put our hands to prospered, so that in less than ten days we built a fort one hundred feet square, of hammer-faced rock, the wall two feet thick and twelve feet high. It was afterwards said by President Young to be the best fort then in the territory.

We invited the Indians to assist us to construct a strong, high dam to take the water out of the Santa Clara to a choice piece of land.

For this purpose they gathered into the settlement to the number of about thirty lodges, but rather reluctantly, for they believed that the Tonaquint, their name for the Santa Clara, would dry up the coming season, as there was but little snow in the mountains.

With much hard labor we completed our dam, and watered our crops once in the spring of 1856. The water then failed, and our growing crops began to wither.

The Indians then came to me and said, "You promised us water if we would help build a dam and plant corn. What about the promise, now the creek is dry? What will we do for something to eat next winter?"

The chief saw that I was troubled in my mind over the matter, and said, "We have one medicine man; I will send him to the great mountain to make rain medicine, and you do the best you can, and may be the rain will come; but it will take

40 JACOB HAMBLIN.

strong medicine, as I never knew it to rain this moon." I went up the creek and found it dry for twelve miles.

The following morning at daylight, I saw the smoke of the medicine man, ascending from the side of the Big Mountain, as the Indians called what is now known as the Pine Valley Mountain.

Being among some Indians, I went aside by myself and prayed to the God of Abraham to forgive me if I had been unwise in promising the Indians water for their crops if they would plant; and that the heavens might give rain, that we might not lose the influence we had over them.

It was a clear, cloudless morning, but while still on my knees, heavy drops of rain fell on my back for about three seconds. I knew it to be a sign that my prayers were answered. I told the Indians that the rain would come. When I returned to the settlement, I told the brethren that we would have all the water we wanted.

The next morning a gentle rain commenced falling. The water arose to its ordinary stage in the creek, and, what was unusual, it was clear. We watered our crops all that we wished, and both whites and Indians acknowledged the event to be a special providence.

I think more corn and squash were grown that year, by us, than I ever saw before or since, on the same number of acres. The Indians gathered and stored up a large amount of corn, beans and dried squash.

From that time they began to look upon us as having great influence with the clouds. They also believed that we could cause sickness to come upon any of them if we wished. We labored to have them understand these things in their true light, but this was difficult, on account of their ignorance and superstitions.

About this time an Indian came in from another small band

JACOB HAMBLIN. 41

east of the Santa Clara. The Indians who worked with us told him how matters were going with them.

He ridiculed them for their faith in us and what we taught them, and told them that they were fools for living without meat, when there were plenty of cattle in sight. To more fully exemplify his views and set an example of self-assurance, he killed one of our oxen.

Four or five of the brethren went to him armed. I felt impressed that a peaceful policy would be the best, and for that reason, I requested them to let me manage the matter. I went into his lodge, and sat down by him. I told him he had done a great wrong, for we were working to do the Indians good.

He talked insultingly, and wanted to know if I wished to kill him, or if I could make medicine strong enough to kill him, I told him that he had made his own medicine, and that some evil would befall him before he got home.

About this time, the President of the mission received a letter from President Brigham Young, requiring us to say to the Indians that if they would live cleanly and observe certain things pertaining to the gospel, they should grow and increase in the land. Also that we should require them to wash the sick before we administered to them.

An Indian wished us to administer to his sick boy. We required him to wash his child; he refused to do so, and the boy died. The man burnt his lodge, went to the mountains, and called on others to follow him. Some did so, and before leaving, burned a log store house which they had filled with supplies.

The angry man's name was Ag-ara-poots.

The chief of the band came to me and said, "Old Ag-ara-poots will never be satisfied until he has killed you or some one who is with you. You know that he has killed two Piutes since you came here. The Piutes are all afraid of him. I am going away. "

42 JACOB HAMBLIN.

I asked him if he would not go to Ag-arapoots with me.

"No," he replied, "he thinks that you let his boy die, and he will never be satisfied until he has blood. There are many with him, and you must not go where he is."

As I felt like seeing him, I invited all the missionary brethren, one by one, to go with me, but they all refused except Brother Thales Haskell. One of the brethren remarked that he would as soon go into a den of grizzly bears.

When I went to the house of Brother Haskell and opened the door, he said, "I know what you want. You wish me to go with you to see Ag-ara-poots. I am just the man you want."

The difference between me and my brethren in this instance did not arise from superior personal courage in myself, but in the fact that I have mentioned before: that I had received from the Lord an assurance that I should never fall by the hands of the Indians, if I did not thirst for their blood. That assurance has been, and is still with me, in all my intercourse with them.

Brother Haskell seemed inspired to go with me on this occasion. We started in the morning and followed the trail of Ag-ara-poots until afternoon, when we found him and his band.

His face was blackened, and he sat with his head down, apparently in rather a surly mood. I told him I had heard that he intended to kill me the first opportunity.

Said he: "Who told you that I wanted to kill you?"

I answered that the Piutes had told me so.

He declared that it was a lie; but he had been mad and was mad then, because I had let his boy die.

I told him that he let his boy die because he did not think enough of him to wash him so that the Lord would heal him, and now he was mad at some one else.

JACOB HAMBLIN. 43

I told him we were hungry, and were going to eat with a man who was not mad, and he had better go with us. As we left his lodge, he arose to go with us, but trembled, staggered and sat down in the sand.

All the Indians but Ag-ara-poots gathered around us. We told them they had been foolish in burning up their food, going into the mountains, and leaving their friends; that the women and children had better go back to the settlement where there was something to eat, and let the men who wished to hunt, remain. The most of them started for the settlement the same night.

The following day, Tise-gavats, the chief, came to me and said, "The band have all come on to the Clara except Ag-ara-poots, and he came on to the bluff in sight of it, and his heart hardened. You cannot soften his heart again. He has gone off alone. You had better pray for him to die, then there will be no bloodshed. Do not tell him what I have said to you."

I did ask the Lord that, if it would be for the glory of His name, Ag-ara-poots might not have strength to shed the blood of any of us. In a few days the Piutes told me that he was not able to walk, nor help himself to a drink of water. He lingered until spring and died.

CHAPTER VI.

Retributive Justice to the Indians -- We Gain Influence by it -- The Lord gives the Indians Testimonies of the Truth -- War Between two Bands of Indians -- A Woman Burned to Death from Revenge -- Promptings of the Spirit -- Stolen Horses Recovered -- Government Among the Indians -- Appointed President of the Indian Mission -- Visit of Apostle George A. Smith -- United States Army on its Way to Utah -- Elder Smith's Advice to the Saints -- Mountain Meadows Massacre.

A petty chief, living west of the settlement on the Santa Clara, and on the California road, came to me and said that he

44 JACOB HAMBLIN.

had stolen from some "Mormons" as they passed by; that there could not be medicine made to kill him, for he was a hard one to kill; and he should steal from the "Mormons" again the first opportunity.

Some two weeks after this conversation, the Indians told me that this chief was dead. In going home from the Santa Clara settlement, he stole an animal from a "Mormon" traveler, and hid it up until he had gone by, then drove it to his lodge, killed it, and when it was about half skinned he was taken sick, went into his lodge and died.

An Indian living near us said he had killed an animal, and wished to pay for it, I took some pay from him that he might be satisfied, and told him to go his way and steal no more.

He was afterwards caught stealing another ox, after which I chanced to meet him alone. He asked me what I was going to do about it? I replied, "Nothing.''

He talked in an excited manner, and said in an angry tone, "If you are going to do anything, do it now; do it here." I explained to him that if evil came upon people, they brought it upon themselves by their mean acts.

He talked and acted in such a rascally manner that I was disgusted. I told him that he was in the hands of the Lord ; if He would forgive him, I would, but I did not believe that He would. This man died in a few days after this conversation.

The Lord had sent the gospel of their fathers to these Indians, and with it the testimony of many special manifestations so evident to them, even in their ignorance, that they might be without excuse.

In addition to the destruction of the willfully wicked and perverse, many promises to them were fulfilled, their sick were healed, etc.

These testimonies more fully established the influence of the Elders among this people, and they looked to us for counsel and endeavored to do as they were instructed. The men ceased

JACOB HAMBLIN. 45

to abuse their families, and they did as well as could be expected of people in their low condition.

They would wash the sick, and ask the Elders to lay hands on and pray for them. The Lord had great regard for our administrations, for I do not recollect administering to one that did not recover. We were careful not to say or do anything wrong, and I feel that a good spirit governed us in all our intercourse with this people. They soon learned to regard our words as law.

At length the Santa Clara and Muddy Indians got into a quarrel, and began to kill each other whenever they could get an advantage. We endeavored to make peace, but blood had been spilled, and nothing but blood would satisfy them.

One morning a Muddy Indian killed one of the Santa Clara band in the wood near our fort. The Santa Clara Indians, farther up the stream, hearing of it, took a Moapats woman, fastened her to a small tree, and burnt her.

When they first tied her, a young Indian came in haste to let me know what was going on. I hurried towards the spot, but before I arrived there another boy met me, and said that it was of no use for me to go on, for matters had gone too far to save the woman. I think they had hurried to consummate the terrible deed before I could get there.

When I talked to the perpetrators they cried, and said that they could not have done less than they did. That is, they were so bound up in their traditions and customs, that what they had done was a necessary duty.

They appeared so child-like and so anxious to have me think that what they had done was all right, that I said nothing, but felt that I would be truly thankful if I should ever be so fortunate as to be called to labor among a higher class of people.

These things took place in the summer and autumn of 1856. Soon after the burning of the Indian woman, Brother

46 JACOB HAMBLIN.

Ira Hatch and I started for Cedar City, by way of the Mountain Meadows. At night we camped near another trail which crossed the one on which we were traveling.

When we arose in the morning, I told my companion that the Cedar Indians had been to the Muddy to attack the Indians living there and had got the worst of it; that on their return they had stolen the horses from the Santa Clara.

We had never traveled the trail they were on, but I told Brother Hatch that if he would take it, he would find the thieves camped at a certain spring, and when they saw him they would be so surprised that they would let him have the horses without any difficulty.

Brother Hatch found matters as I had predicted, and the Indians got up the horses for him, and appeared anxious to have him take them away.

We afterwards learned that the Cedar Indians had gone to the Muddy, and stolen two squaws from the band that lived on that creek. The Muddy Indians had pursued the robbers, and retaliated by killing a chief of the Cedar Indians, and wounding two more of their party. They also recovered the captive squaws.

It was by the dictation of the Holy Spirit that I sent Brother Hatch to recover the horses. It was the same Spirit that had influenced me to take my wife and child out of Pine Canyon the evening before I had intended to, and thereby saved their lives and my own. It was the same also that had saved me from being killed by "Old Big Foot," when I lived in Tooele Valley.

At this time we had established as good a form of government among the Santa Clara Indians, as their circumstances would permit.

They worked for a living and promised to be honest. If any one stole, he either paid a price for what he had taken, or was stripped, tied to a tree and whipped, according to the mag-

JACOB HAMBLIN. 47

nitude of his offense. The Indians did the whipping, while I generally dictated the number and severity of the lashes.

In the winter of 1856-7, after the Indians had been trying for some time to follow our counsels, they said to me, "We cannot be good; we must be Piutes. We want you to be kind to us. It may be that some of our children will be good, but we want to follow our old customs."

They again began to paint themselves and to abuse their women, as they had done before we went among them.

Up to this time Elder R C. Allen had been president of the Southern Indian Mission, and had generally resided at Harmony. He had given me charge of the settlement on the Santa Clara Creek.

The following letter shows his release, and my appointment to take his place, and exhibits the Indian policy of President Brigham Young:

"President's Office,

"Great Salt Lake City,

"August 4, 1857.

"Elder Jacob Hamblin: -- You are hereby appointed to succeed Elder R. C. Allen (whom I have released) as president of the Santa Clara Indian Mission. I wish you to enter upon the duties of your office immediately.

"Continue the conciliatory policy towards the Indians which I have ever commended, and seek by works of righteousness, to obtain their love and confidence. Omit promises where you are not sure you can fill them; and seek to unite the hearts of the brethren on that mission, and let all under your direction be united together in the holy bonds of love and unity.

"All is peace here, and the Lord is eminently blessing our labors; grain is abundant, and our cities are alive with the busy hum of industry.

48 JACOB HAMBLIN.

"Do not permit the brethren to part with their guns and ammunition, but save them against the hour of need.

"Seek the Spirit of the Lord to direct you; and that He may qualify you for every duty, is the prayer of your fellow-laborer in the gospel of salvation,

"Brigham Young."

Early in the autumn of 1857 Apostle George A. Smith visited the settlements in Southern Utah. He informed the Saints that a United States army was on the way to Utah. What the result would be, he said he did not know. He advised the people to be saving with their grain, and not sell any to travelers to feed their teams; for they could live on grass better than could our women and children. He thought that all we could afford to do under the circumstances, was to furnish travelers with bread. That if we would not deny the gospel we might yet suffer much persecution and be compelled to hide up in the mountains. "At all events," said he "bread is good to have."

When President Smith returned to Salt Lake City, Brother Thales Haskell and I accompanied him. On our way we camped over night on Corn Creek, twelve miles south of Filmore, with a party of emigrants from Arkansas, traveling on what was then known as the southern route to California. They inquired of me about the road, and wrote the information down that I gave them.

They expressed a wish to lay by at some suitable place to recruit their teams before crossing the desert. I recommended to them for this purpose, the south end of the Mountain Meadows, three miles from where my family resided.

After our arrival in Salt Lake City, news reached here that the company of emigrants on their way south had behaved badly, that they had robbed hen-roosts, and been guilty of other irregularities, and had used abusive language to those

JACOB HAMBLIN. 49

who had remonstrated with them. It was also reported that they threatened when the army came into the north end of the territory, to get a good outfit from the weaker settlements in the south.

A messenger came to President Young informing him of these things, and asking advice.

In reply Brigham Young sent general instructions to the settlement, advising the people to let the emigrants pass as quietly as possible; and stating that there was an army on our borders, and we could not tell what we would be obliged to do before the troubles were over. He said we might be under the necessity of going into the mountains, and that he wished all supplies of food to be in a shape to be readily available in such an emergency; and we would do the best we could.

Brother Haskell and I remained in Salt Lake City one week, and then started for our homes in Southern Utah. On the way, we heard that the Arkansas company of emigrants had been destroyed at the Mountain Meadows, by the Indians.

We met John D. Lee at Fillmore. He told us that the Indians attacked the company, and that he and some other white men joined them in the perpetration of the deed. The deplorable affair caused a sensation of horror and deep regret throughout the entire community, by whom it was unqualifiedly condemned.

In Cove Creek Valley we met others from the south, who told us that the Indians were gathering to attack another company of emigrants. I procured a horse, left the wagons and rode on day and night. At Cedar City I found Brothers Samuel Knight and Dudley Leavitt.

As I was weary with hard riding and want of sleep, I hurried them on after the emigrants, while I traveled more slowly. I instructed these men to make every possible effort to save the company and their effects, and to save their lives at all hazards.

50 JACOB HAMBLIN.

They overtook the company one hundred and fifty six miles from Cedar City, on the Muddy, in the heart of the Indian country. They found a large body of excited Indians preparing to attack and destroy them.

Finding it altogether impossible to control the Indians they compromised the matter. The Indians agreed to take only the loose stock of the company, and not meddle with the teams and wagons, and not make any effort to take their lives.

The Indians took the loose stock, amounting to four hundred and eighty head, on the fifty mile desert beyond the Muddy.

The brethren remained with the company, determined to assist in its defense, should the Indians attempt anything more than they had agreed.

The company continued their journey safely to California. Brothers Knight and Leavitt returned to the Santa Clara.

As soon as possible, I talked with the principle Indians engaged in this affair, and they agreed that the stock not killed should be given up. I wrote to the owners in California, and they sent their agent, Mr. Lane, with whom I went to the Muddy, and the stock was delivered to him as the Indians had agreed.

CHAPTER VII.

In the winter season my family usually lived at the Santa Clara settlement, thirty miles south of the Mountain Meadows,

JACOB HAMBLIN. 51

to which place they moved in the spring, to keep stock during the summer.

Late in the autumn of 1857, a company came along on their way to California. They brought a letter from President Brigham Young, directing me to see this company and their effects safely through to California. They were mostly merchants who had been doing business in Silt Lake City, and, anticipating difficulty between the people of Utah and the United States army, were fleeing to the Eastern States by way of California and the Isthmus of Panama.

When the company arrived in Cedar City, they sent a messenger ahead of them with the letter to me. Having occasion to go to Cedar City about the same time, I met the messenger. I directed him to return to the company and tell them to come on, and I would be with them in time.

I returned to Santa Clara to make some preparations for the journey, and then started to meet the company on the creek, twelve miles from the settlement.

When I reached the California road, the company had passed and was some distance ahead of me. While traveling to overtake it, I found a man who had been traveling alone, also in pursuit of the company, with a view of getting through with it to California.

When I found him he was already in the hands of the Indians, and stripped of his clothing. They were making calculations to have a good time with him as they expressed it, that is, they intended to take him to their camp and torture him.

The stranger, seeing my influence with the Indians, begged me to save his life, and said if I would do so, he would serve me as long as he lived.

I replied that I did not wish any reward for saving him.

In answer to his inquiry, I informed him that I was a "Mormon."

52 JACOB HAMBLIN.

" Well, " said he, "I am not a Mormon, but I wish you would save my life."

I assured him that it made no difference to me whether he was a "Mormon" or not. I told the Indians to bring back his clothing, which they did, except his shoes, and I took him along with me to the company.

I found a few Indians around the company, and there appeared to be some excitement. One of the merchants asked me if I could save the ship. I replied that I could see nothing to hinder me. He said: "You can take the helm, but do not run it too near the rocks and shoals; we have plenty of presents for the Indians."

He wished to know what they should do with their animals. I told him I knew where there was good grass, and I would send two Indians to take care of them; to let the two Indians have their suppers, and a shirt each when they brought in the animals in the morning.

At first they refused to let the animals go. I assured them that if I was to direct matters, I should do it in my own way.

After some consultation, they concluded to let me have my own way. The animals were sent out to feed in charge of the Indians, but I presume that some of the company did not sleep much during the night.

The animals were all brought safely into camp in the morning.

After that, the company appeared to feel quite safe, and took much pains to have things move as I directed.

When we had traveled about sixty miles towards Muddy Creek, a Moapat Indian told me that the Indians on that stream were preparing to attack the company. I started at daydawn the following morning, and arrived at the crossing of the Muddy about two hours in advance of the company. The Indians had collected in the vicinity of the crossing, with the view of at-

JACOB HAMBLIN. 53

tacking the company when in camp. They believed they could easily kill the men, and obtain a large amount of spoil.

I called them together, and sat down and smoked a little tobacco with them, which I had brought along for that purpose. I then said: "You have listened to my talk in times past; you believe that it is good to hear and do what I say.'' They all answered, "Yes."

I then told them I was going through to California with some friends, Americans and merchants; and that we had brought along many blankets, shirts and other useful articles. I hoped they would see that none of the animals were stolen, and if any strayed, they would bring them into camp. Some of the Indians did not readily consent to let the company pass in peace.

For further security, I sent for their women and children to come out of their hiding place, where they had been sent for safety, as is the custom of the Indians when preparing for battle.

I had matters in a much better shape on the arrival of the company than I found them. I was careful to listen to all the talk of the Indians, and spent the evening and also the night with the largest collection of them, so that they could not make any general move without my knowledge.

We continued our journey across the fifty-six mile desert to Los Vegas springs. There we met Brothers Ira Hatch and Dudley Leavitt, on their return from a mission to the Mohave Indians.

Those Indians, on the arrival of these brethren among them, took their horses, and then held a council to decide whether they should kill the brethren or not. The chief called a vote of his people, and it was decided that the brethren should die.

A Piute friend who had accompanied the Elders from Los Vegas, began to mourn over their fate, and said to them, "I

54 JACOB HAMBLIN.

told you that the Mohaves would kill you if you came here, and now they are going to do it."

Brother Hatch told their Piute friend, who acted as interpreter, to tell the Mohave chief, Chanawanse, to let him pray before he was killed.

The chief consented and Brother Hatch knelt down among the bloodthirsty savages, and asked the Lord to soften their hearts, that they might not shed their blood. He also said more that was appropriate to the occasion.

The prayer was repeated in measured sentences by the interpreter.

It had the desired effect. The heart of the chief was softened. He took the brethren to his lodge, and put them at the farther end of it, in a secure place. There he guarded them until nearly morning, then told them to go as fast as they could to Los Vegas, eighty miles distant.

They traveled this distance on foot, and with but little food. When I met them they were living on muskeet bread. This is an article of food manufactured from a pod resembling that of a bean, which grows on the muskeet tree. These circumstances were related to me by the Elders when we met.

At Los Vegas I learned that the Indians there expected that the company would have been massacred at the Muddy Creek.

After we left this watering place, three Indians followed us and made an effort to steal. They were brought into camp and guarded until morning. The remainder of the journey we had no more trouble with the Indians.

We met companies of our people on their way from San Bernardino to Utah.

I was engaged the remainder of the autumn and the winter of 1857-8, on the road between the Santa Clara and Los Vegas springs, in assisting the Saints who were moving to Utah.

JACOB HAMBLIN. 55

On the return of spring I removed my family, as was my custom, to the Mountain Meadows, to take care of our stock.

CHAPTER VIII.

The following letter from President Brigham Young so well illustrates his peaceable and civilizing policy towards the Indians, that I think it should find a place in this narrative:

"President's Office,

"Great Salt Lake City,

"March 5, 1858.

"Dear Brother: -- Your note of the 19th of last month came to hand on the 3rd inst. I was happy to learn of the success and the general prosperity of the mission, and trust that the genial and salutary influences now so rapidly extending to the various tribes in that region, may continue to spread abroad until it shall pervade every son and daughter of Abraham in their fallen condition.

"The hour of their redemption draws nigh, and the time is not far distant when they will receive knowledge, and begin to rise and increase in the land, and become a people whom the Lord will bless.

"The Indians should be encouraged in keeping and taking care of stock. I highly approve of your designs in doing your farming through the natives; it teaches them to obtain a subsistence by their own industry, and leaves you more at liberty to visit others, and extend your missionary labors among them. A few missionaries to show and instruct them how to raise stock and grain, and then not eat it up for them, is most judicious. You should always be careful to impress upon them that they should not infringe upon the rights of others; and our brethren should be very careful not to infringe

56 JACOB HAMBLIN.

upon their rights in any particular, thus cultivating honor and good principles in their midst by example as well as precept.

"As ever, I remain your brother in the gospel of salvation,

"Brigham Young."

The sending of an army by the general government to look after the affairs of the Saints, occasioned some excitement and much talk among the people. The terrible wrongs and persecutions of Missouri end Illinois came up vividly in the minds of those who had suffered in them, and greatly intensified the public feeling concerning the wrongs which the general government evidently intended to inflict upon the Saints in Utah.

Elders coming in from the European missions, by way of California, thought the government would send a force into Southern Utah by that route.

It being expected that I would visit the Indians and look after matters a little in that direction, in the spring of 1858 I took five men, and went by way of Los Vegas springs to the River Colorado, at the foot of the Cottonwood Islands, 170 miles from the Santa Clara settlement.

As was my policy at all times, I cultivated the good feelings of the Indians in that country.

A small steamer lay at the head of the islands, and a company of men, with animals, were making their way up the river, on the opposite side from us. I requested Brother Thales Haskell to hail the boat's crew from a thicket of willows, while the rest of the company remained secreted. If a boat were sent to take him over, he was to pass as a renegade from Utah, and learn who they were and their intentions. Brother Haskell was soon taken on board of the steamer.

I prayed for him that night, for my mind was filled with gloomy forebodings. I dreamed that the officer in charge of the boat, offered the Indians a large reward for my scalp.

At day dawn I sent two men back on our trail to see if

JACOB HAMBLIN. 57

there was any one on it, with instructions if they saw anything wrong to not return, but go on their way homeward.

Soon afterwards we saw the yawl from the steamer land Brother Haskell. He informed us that the company was of a military character, and exhibited very hostile feelings against our people; that the expedition had been sent out by the government to examine the river, and learn if a force could be taken into Southern Utah from that direction, should it be needed, to subjugate the "Mormons."

We were soon on our way homeward.

The first night out from the river, a Los Vegas Indian overtook us, and informed us that soon after we left the river, the steamer came down below the Cottonwood Islands, brought a large amount of blankets and other goods ashore, made some presents to the Mohaves and Piutes, and offered to pay well for the capture of any "Mormon" they found in their country.

When we overtook the brethren sent out early in the morning, they told us that they met two of the boat's crew examining the trail we traveled on to the river. The two men started for the steamer, and the brethren traveled the other way.

At this time there were three or four brethren at Los Vegas Springs, laboring to make a settlement. We counseled together, and it was thought advisable to vacate the place. Some of them started for home. My brother, Oscar Hamblin, remained to assist the Indians in putting in their crops.

Brother Dudley Leavitt and I went thirty-five miles west, on the road to California, to a lead mine, to obtain a load of lead.

As I had some knowledge of smelting the ore, our efforts were a success.

The evening after completing our load, I started up the mountain on the side of which the mine was located, to look at it before leaving. I stepped back, and calling Brother Leavitt, I told him that an Indian was watching our horses, and if he did

58 JACOB HAMBLIN.

not bring them in and tie them up, they would be run off as soon as it was dark.

He replied that he would see to it. Being strongly impressed with the danger of losing our horses, I warned him a second time, to which he made an indifferent reply-

When I returned it was nearly dark, and Brother Leavitt had just started for the horses.

All we ever saw of them afterwards was their tracks, and the trail of the Indian that had driven them off.

The Indians in that section of the country did not keep horses, and therefore were not accustomed to the use of them, but stole them for food.

Brother Leavitt was under the necessity of going to Los Vegas, thirty-five miles distant, to get my brother to come with his team to take our wagon home.

As he did not return as soon as expected, I started to meet him. Not meeting him the first day, I stopped in a small cave for the night.

I had nothing to eat, and gathered some cactus leaves, or pods, to roast for supper.

They were a new variety to me, and had scarlet spots on them. (I afterwards learned from the Indians that they were poisonous) .

After cooking them in the embers, I ate a little, but they did not taste right. They produced a burning sensation in my stomach and pain in the glands of my mouth and throat. I soon became satisfied that I was poisoned.

My misery increased, and I became dizzy-headed. With no help near, I felt that my earthly career was nearly terminated, unless the God of Israel saved me, as I knew He had done many times before. I knelt down, and earnestly asked Him to be merciful to me in my extremity, and save my life.

I then became very sick at the stomach, and vomited freely. Great thirst succeeded, and I soon exhausted the small

JACOB HAMBLIN. 59

supply of water in my canteen. This I soon ejected, when I became easy and lay down and slept until morning.

Not knowing whether my brother would come or not, I continued on my way to Los Vegas.

I was lank and hungry, and if ever I felt the want of food it was then.

About noon I saw my brother coming to my relief. It was a welcome sight.

Still farther west from the lead mine, there were two roads for about thirty miles. One of them was not usually traveled, but came into the main road. Some time before we were there, a company that had taken this by-road, had left wagons on it, and we were desirous of obtaining some of the iron.

When my brother Oscar and I arrived at the lead mine, we concluded to leave the lead where it was, and go west on this unfrequented road, to a spring, twenty-five miles from the lead mine, and get the iron that was left there.

On arriving at the spring we did not find as much iron as we expected, but we put what there was into the wagon.

Before I went on this trip to Los Vegas and the Colorado River, my team, driven by my Indian boy, Albert, had gone with Brother Calvin Read to Lower California. They had been gone nearly three months.

The morning after our arrival at the spring, when at prayer, the Spirit showed to me a company of our people, a few miles still farther west, on the by-road. I told my brother this, and that my team was with them, and my Indian boy was herding the animals on one side of the wagons near the spring.

I proposed that we unload the iron and drive in that direction.

My brother objected, and said he had never heard of water in that direction short of twenty miles.

After much persuasion, my brother consented to unload

60 JACOB HAMBLIN.

the iron, but he drove on very reluctantly, telling me that I was a visionary man, and always seeing something.

We traveled about three miles, and came in sight of a camp. I found my boy Albert watching the horses; there was a good spring of water and plenty of grass. Just beyond were the wagons.

The brethren said they never rejoiced more to see anyone than they did us. They were unacquainted with the country, and needed our help to get into Los Vegas.

CHAPTER IX.

Visit to Salt Lake City -- Interview Between Elder George A. Smith and Governor Cumming -- Elder Smith Urges an Investigation of the Mountain Meadow Massacre -- Governor Cumming Objects -- Appointed Sub-Indian Agent -- Nearly Killed by a Fall from a Tree -- A Remarkable Vision -- First Mission to the Moquis -- Description of their Towns, Customs and Traditions -- Some of the Brethren Remain with them -- Difficult Journey Home -- Moquis Prediction.

After my return from the Colorado River, I had occasion to go to Salt Lake City, I arrived there soon after the United States army had entered Salt Lake Valley. The people north of Utah County had vacated their homes, and moved south.

Through the instrumentality of Colonel Thomas L. Kane, a peaceable solution of our difficulties with the general government had been arrived at, and the Saints were returning to their vacated homes.

It is generally known that the enemies of the Latter-day Saints have accused them of shielding from justice the white men, who, it was supposed, joined with the Indians in the

Mountain Meadows massacre. Mr. Cumming succeeded President Brigham Young as governor of Utah Territory in the early spring before the arrival of the United States army in Salt Lake Valley.

President Brigham Young requested Elder George A.

JACOB HAMBLIN. 6l

Smith to have an interview with the new governor and learn his views concerning the Mountain Meadow massacre, and assure him that all possible assistance would be rendered the United States courts to have it thoroughly investigated.

Brother Smith took me with him, and introduced me as a man who was well informed regarding Indian matters in southern Utah, and would impart to him any information required that I might be in possession of. He also urged upon Governor Cumming the propriety of an investigation of this horrid affair that, if there were any white men engaged in it, they might be justly punished for their crimes.

Governor Cumming replied that President Buchanan had issued a proclamation of amnesty and pardon to the "Mormon" people, and he did not wish to go behind it to search out crime.

Brother Smith urged that the crime was exclusively personal in character, and had nothing to do with "Mormons" as a people, or with the general officers of the territory, and therefore, was a fit subject for an investigation before the United States courts.

Mr. Cumming still objected to interfering on account of the President's proclamation.

Brother Smith replied substantially as follows: "If the business had not been taken out of our hands by a change of officers in the Territory, the Mountain Meadow affair is one of the first things we should have attended to when a United States court sat in Southern Utah. We would see whether or not white men were concerned in the affair with the Indians."

At Salt Lake City I was appointed sub-Indian agent.

During the summer of 1858, when I was at my home on the Santa Clara, one morning about 9 o'clock, while engaged in cutting some of the large branches from a Cottonwood tree, I fell a distance of twenty or thirty feet to the ground. I was

62 JACOB HAMBLIN.

badly bruised, and was carried to my house for dead, or nearly so.

I came to my senses about 8 o'clock in the evening, and threw off from my stomach quite a quantity of blood. I requested the brethren who were standing around to administer to me, and they did so. From the time I fell from the tree until then consciousness was lost to me, so far as earthly matters were" concerned.

During the time my body lay in this condition, it seemed to me that my body went up from the earth and looked down upon it, and it appeared like a dark ball. The place where I was, seemed very desirable to remain in. It was divided into compartments by walls from which appeared to grow out vines and flowers, displaying an endless variety of colors.

I thought I saw my father there, but separated from me. I wished him to let me into his compartment, but he replied that it was not time for me to come to him.

I then asked why I could not come.

He answered, "Your work is not yet done."

I attempted to speak to him again, but he motioned me away with his hand and in a moment I was back to this earth. I saw the brethren carrying my body along, and it was lothsome to me in appearance.

A day or two after my fall from the tree, I was carried to the Mountain Meadows, where I was fed on goat's milk and soon recovered.

In the autumn of this year, 1858, I received instructions from President Brigham Young to take a company of men and visit the Moquis, or town Indians, on the east side of the Colorado River.

The object of this visit was to learn something of the character and condition of this people, and to take advantage of any opening there might be to preach the gospel to them and do them good.

JACOB HAMBLIN. 63

My companions for this trip were Brothers Dudley and Thomas Leavitt, two of my brothers, Frederick and William Hamblin, Samuel Knight, Ira Hatch, Andrew Gibbons, Benjamin Knell, Ammon M. Tenney (Spanish interpreter) James Davis (Welsh interpreter), and Naraguts, an Indian guide.

A Spanish interpreter was thought advisable from the fact that the Spanish language was spoken and understood by many of the Indians in that region of country. A Welsh interpreter was taken along, thinking it possible that there might be some truth in a report which had been circulated, that there were evidences of Welsh descent among these Indians. An Indian guide was requisite, from the fact that none of the brethren had traveled the route. This was the first of a series of journeys to this people.

The company consisting of twelve men, including myself, left the Santa Clara settlement on the 28th of October. Our general course of travel was a little south of east. The third night we camped at Pipe Springs, a place now occupied by a stone fort, and known as Winsor Castle.

While there, two or three Piutes came to our camp. One of them asked me to go with him to some large rocks which lay under the high cliff near by. As we approached them, he showed me a human skeleton. "'There," said he "are the bones of Nahguts, who killed your ox on the Clara. He came as far as here, was taken blind, could not find the spring and died."

The following evening, we camped at the foot of the Kibab, or Buckskin Mountains, with the chief and nearly all the tribe of Kibab Indians. They provided supper by cooking a large number of rabbits.

They put these in a pile and covered them with hot ashes and coals. When sufficiently cooked, the chief performed the ceremony of thanking the Father for the success of their hunt, and asked for a continuation of his blessings in obtaining food.

64 JACOB HAMBLIN.

He then divided the rabbits among the company. We all joined in the feast. They gave us meat and we gave them bread.

I noticed an Indian sitting moodily, alone, and eating nothing. I sat down by him and asked what he was thinking about. Said he, ' 'I am thinking of my brother, whom you killed with bad medicine."

I told him that his brother had made his own medicine, that he came to the Clara, killed an ox, and had brought a curse upon himself. I advised the Indian to eat with the company, and not make any bad medicine and kill himself.

This very prevalent idea of good and bad medicine, among the Indians, gives evidence of a very general belief in witchcraft.

The Indian took a piece of bread, saying he did not wish to die. I was told by our guide that this Indian had said that in the night when I was asleep, he intended to chop an ax into my head, but being afraid it would make bad medicine for him, he did not do it.

After climbing dangerous cliffs and crossing extensive fissures in the rocks, the tenth day out from home we crossed the Colorado River, at the Ute Ford, known in Spanish history as "The Crossing of the Fathers." The trail beyond the river was not only difficult, but sometimes very dangerous.

While traveling in the night, one of the animals that carried the provisions, ran off. Two men went in pursuit of it, while the company went on.

The third day after losing our provisions, having had but little to eat, we came to a place where sheep bad been herded, then to a garden under a cliff of rocks. It was watered from a small spring and occupied fine terraces, walled up on three sides.

As we passed, we saw that onions, pepper and other vegetables, such as we raised in our own gardens at home, had been grown there. On arriving at the summit of the cliff, we dis-

JACOB HAMBLIN. 65

covered a squash, which evidently had been left when the crop had been gathered.

We appropriated it to our use. It tasted delicious and we supposed it to be a better variety than we had before known but we afterwards found that hunger had made it taste sweet.

Four miles farther on we came to an Oriba village of about three hundred dwellings. The buildings were of rock, laid in clay mortar. The village stands on a cliff with perpendicular sides, and which juts out into a plain like a promontory into the sea. The promontory is narrow where it joins the tableland back of it. Across this the houses were joined together. The entrance to the town on the east side was narrow and difficult. The town was evidently located and constructed for defense from the marauding tribes around.

The houses are usually three stories high. The second and third stories are set back from the front the width of the one below, so that the roofs of the lower stories have the appearance of terraces.

For security, the first story can only be entered by ascending to the roof, and then going down a ladder into the room below.

After our arrival in the village, the leading men counseled together a few minutes, when we were separated and invited to dine with different families.

A man beckoned me to follow him. After traversing several streets, and climbing a ladder to the first story of a house, I was ushered into a room furnished with sheepskins, blankets, earthen cooking utensils, water urns and other useful articles.

It seemed to me strangely furnished, yet it had an air of comfort; perhaps the more so, for the reason that the previous few days had been spent in very laborious traveling, on rather low diet.

The hostess made a comfortable seat with blankets and motioned me to occupy it.

A liberal repast was provided. It consisted of stewed

66 JACOB HAMBLIN.

meat, beans, peaches and a basket of corn bread which they called peke. It was about the thickness of brown paper, dry and crumbling, yet quite palatable.

The hostess, apparently surmising that I would not know how to partake of the bean soup without a spoon, dexterously thrust her fingers, closed tightly together, into the dish containing it, and with a very rapid motion carried the soup to her mouth. Then she motioned me to eat. Hunger was pressing, and a hint was sufficient.

The day following, the two brethren we had left behind came in with the runaway mule, and a part of our supplies, "We visited seven of these towns similarly located and constructed.

The people generally used asses for packing all their supplies, except water, up the cliffs to their dwellings. The water was usually brought up by the women in jugs, fastened on one side to fit the neck and shoulders of the carrier, and this was fastened with a strap which passed around in front of the body.

Most of the families owned a flock of sheep. These might be seen in all directions, going out in the morning to feed, and returning in the evening. They were driven into or near the towns at night, and corralled and guarded to keep them from being stolen by the thieving Navajoes.

We found a few persons in all the village who could speak the Ute language. They told us some of their traditions, which indicate that their fathers knew the Mexicans, and something about the Montezumas.

A very aged man said that when he was a young man his father told him that he would live to see white men come among them, who would bring them great blessings, such as their fathers had enjoyed, and that these men would come from the west. He believed that he had lived to see the prediction fulfilled in us.

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We thought it advisable for some of the brethren to remain with this people for a season, to study their language, get acquainted with them, and, as they are of the blood of Israel, offer them the gospel. Elders William M. Hamblin, Andrew Gibbons, Thomas Leavitt and Benjamin Knell were selected for this purpose.

Bidding adieu to our Moquis friends, and to our brethren who were to remain with them, we started for home. Sixteen days of hard travel would be necessary to accomplish the journey.

We expected to obtain supplies at the Oriba village, but failed on account of scarcity. We had nothing for our animals but the dry grass, and they were somewhat jaded. The cold north wind blew in our faces, and we lit no fires at night, as they would have revealed our position to the roving Indians.

The journey home was very laborious and disagreeable. With provisions scarcely sufficient for our journey, we again lost some of them by a runaway, and, failing to get meat from the Indians as we expected, we were reduced to very short rations.

At Pipe Spring the snow was knee deep, and falling fast. We made only eight miles to Cedar Ridge the first day, from that place. As night came on we counseled together over our situation.

Taking in consideration our empty stomachs and the difficulty of traveling in the snow, it appeared quite impossible to get home without killing one of our horses for food. We lived on this rather objectionable kind of food for two days.

On arriving home it was very pleasant to find a change of diet, and our families and friends all well.

During our absence the brethren had some difficulty with the Santa Clara Indians, and the management of it seemed leading to bad results. I visited the natives, and found that there

68 JACOB HAMBLIN.

were no bad intentions on their part, and they were all much pleased to have the matter understood and settled.

The brethren whom we left with the Moquis returned home the same winter.

A division arose among the people as to whether we were the men prophesied of by their fathers, who would come among them with the knowledge that their fathers possessed.

This dispute ran so high that the brethren felt that but little or no good could result from remaining longer. Besides, the chief men among the Moquis advised their return.

The brethren suffered much privation and hardship in this effort to preach the gospel to this people. The Indians said that they did not want to cross the Colorado River to live with the "Mormons," for they had a tradition from their fathers that they must not cross that river until the three prophets who took them into the country they now occupy, should visit them again.

Their chief men also prophesied that the "Mormons" would settle in the country south of them, and that their route of travel would be up the Little Colorado. This looked very improbable to us at that time, but all has since been fulfilled.

CHAPTER X.

Early in the autumn of 1859, I again visited Salt Lake City, when President Brigham Young called upon me to make another visit to the Moquis, and take with me Brother Marion J.

JACOB HAMBLIN. 69

Shelton, who he had called to labor with that people, to learn their language and teach them.

He directed me to leave with him one of the brethren who had been with me for some time among the Indians. President Young also put in my charge sixty dollars worth of goods, consisting of wool-cards, spades, shovels and other articles which would be of value to the Indians, with instructions to dispense them in the best manner to create a good influence among them.

I returned home, and immediately made arrangements to carry out these instructions.

Our company consisted of Marion J. Shelton, Thales Haskell, Taylor Crosby, Benjamin Knell, Ira Hatch, John W. Young and myself.

We left the Santa Clara settlement on the 20th of October. Nothing of special interest occurred on our journey, except that on one time we did not find water where we expected, and were suffering with thirst, when some Piutes saw our fire and came to us. They informed us where there was water, and in the morning piloted us to it.

We arrived among the Moquis on the 6th of November. We visited and talked with them three days.

I was at a loss to know who to leave with Brother Shelton, and was desirous that it might be made manifest to me. My mind rested upon Brother Thales Haskell. I went to him and told him that he was the only one I could think of to remain with Brother Shelton, but he had been out so much that I disliked so mention the subject to him.

He replied that he was the man, for it had been made known to him that he would be asked to remain before leaving home, but he had said nothing about it.

We left our Moquis friends and Brothers Shelton and Haskell on the 10th of November, and arrived home on the 25th. Brothers Shelton and Haskell remained on their mission until

70 JACOB HAMBLIN.

early spring, when they returned home and reported that the Moquis were kind to them, but they could not make much progress in the object of their mission. The fathers of the people told them, very emphatically, that they still believed that the "Mormons" who had visited them were the men prophesied of by their fathers, that would come among them from the west to do them good. But they could make no move until the reappearance of the three prophets who led their fathers to that land, and told them to remain on those rocks until they should come again and tell them what to do.

Under these circumstances the brethren thought best to return home.

In the fall of 1860, I was directed to make another effort to establish a mission in some of the Moquis towns, and take with me George A. Smith, Jr., son of the late President George A. Smith.

I left the Santa Clara in October with a company of nine men: Thales Haskell, George A. Smith, Jr., Jehiel McConnell, Ira Hatch, Isaac Riddle, Amos Thornton, Francis M. Hamblin, James Pierce, and an Indian we called Enos. We took sufficient to sustain us in the Moquis country for one year.

In speaking at a public meeting the day before leaving, I said I felt different from what I had ever previously done on leaving home; that something unusual would happen. What it would be I did not know. Whether we should ever see home again or not I did not know, but I knew we were told to go among the Moquis and stay for one year, and that I should do so if I could get there.

When we arrived at the crossing of the Colorado River, I again felt the same gloomy forebodings I spoke of before leaving home.

On the morning before crossing, the brethren said I had spoken discouragingly several times, and they wished to know

JACOB HAMBLIN. 71

if there was any one in the company that I did not wish to go on.

I assured them that there was no one that I did not wish to go along, but I knew there would be something happen that would be very unpleasant, and that there would be very hard times for some of us.

Young George A. Smith said, "You will see one thing, that is, I will stick to it to the last. That is what I came for."

We all crossed the Colorado River with a firm determination to do the best we could to fill our mission.

The second day's travel from the river we found no water, as we had expected, and what little we had brought with us was exhausted.

About two o'clock in the afternoon, four Navajoes came to us, and told us that if we went on to the next watering place we would all be killed. They invited us to go with them to Spaneshanks' camp, where they assured us we would find protection.

We counseled about the matter, and concluded that the animals were too nearly famished for want of water to reach Spaneshanks' camp. If what the four Navajoes told us about danger ahead was true, we were in danger from enemies if we went on the water, and of perishing with thirst if we attempted to reach Spaneshanks' camp.

As the water was but a short distance ahead on our route, we concluded to push on to it and risk the consequences.

I requested Brother Thales Haskell to go on with the company and water the animals, he having been there before, and being, for this reason, acquainted with the ground. I directed him, for security, to take our animals on to the top of a table rock where there were about forty acres of grass, and which could be reached only through a narrow pass in the rocks, which would enable us to easily defend ourselves in case of attack.

72 JACOB HAMBLIN.

The Navajoes were gathering around us from different directions, and the Indian interpreter we had brought with us, informed me that they were evidently bent on mischief. I determined to remain behind with them for awhile, and learn what I could by the interpreter and by observation. The interpreter learned from their conversation, that they were determined we should not go on to the Moquis towns, but they appeared undecided whether to kill us or let us go home.

We had taken two Indian women with us, thinking that they might be a great help in introducing something like cleanliness in cooking, among the people we were going to visit. The Navajoes said we might go home if we would leave them.

I directed the interpreter to tell them that one of the women was Brother Hatch's wife, and the other was mine. They replied that they would not kill the men who had married them.

Two of the Navajoes then hurried on to our camp, which was by the narrow pass, on to the table rock. There the Navajoes made a treaty with us that if we would trade them the goods we had brought along, and especially the ammunition, we might go home.

As it seemed impossible to fill our mission, we felt justified in concluding to return.

The following morning we commenced to exchange articles of trade for blankets. While thus engaged, our animals were taken off the rock to water. When returning from the water, Brother George A. Smith's horse turned back on a trail, which, in a short distance, led over a hill and out of sight.

As he started after it, I told him that he had better not go alone, to which he made an indifferent reply. Something else immediately attracted my attention, and he was forgotten until the Navajoes in our camp suddenly left, when I learned that he was after his horse, alone and out of sight. I sent two men after him.

JACOB HAMBLIN. 78

They went about a mile, and found him lying by the trail, with three bullet wounds through the lower part of his body, and four arrow wounds between the shoulders.

I mounted a horse and rode to the spot, and learned that Brother George A. had found a mounted Indian leading off his horse, and that he took the Indian's horse by the bit, when the stolen horse was readily given up, with which the owner started for camp.

The Indian who had taken the horse and a companion then rode a short distance together, when one came up by the side of Brother George A., and asked him for his revolver. Not suspecting any treachery, he passed it to the Indian, who handed it to his companion a little in the rear. The latter then fired three shots into him, with the revolver only a few feet from his body.

Brother Smith was paralyzed and soon fell from his horse. The two Indians then dismounted, and one threw his buckskin shirt over his head, and the other shot the arrows between his shoulders.

We took the dying man on a blanket near to the camp, when he earnestly requested us to lay him down and let him die in peace.

During this time about forty Navajoes had gathered at a difficult place on the trail leading to the Moquis towns, probably anticipating that we would make an effort to go in that direction.

I sent our interpreter to ask them what they meant by shooting a man after they had agreed with us that if we would trade with them we might go in peace.

He returned with a message to the effect that three relatives of the Indians had been killed by pale faces like us, and, to avenge their death they had shot one of our men. They said: "Tell Jacob that he need not bury him, for we will eat him, and the women and children will help do it. We want to kill two

74 JACOB HAMBLIN.

more; and if Jacob will give them up or let us quietly kill them, the rest of the company may go in peace."

The question was asked me, "What are you going to do?"

Under the trying circumstances, it was a serious question; and the query was an earnest one with us all, "What can we do?" The heavens seemed like brass over our heads, and the earth as iron beneath our feet. It seemed utterly impossible to reach the Moquis towns, which were almost in sight, and like certain death to attempt to escape in the night with our jaded animals.

Our interpreter thought it would be better for two of the company to die, than for all to be killed.

I told him to go and tell the Navajoes that there were only a few of us, but we were well armed, and should fight as long as there was one left.

He turned to go, rather reluctantly, saying again that he thought it better for only two to die than all.

I replied that I did not think so; that I would not give a cent to live after I had given up two men to be murdered; that I would rather die like a man than live like a dog.

As the interpreter turned to go, the two Indian women we had brought with us wept aloud, and accused me of bringing them along to be murdered. I went a little way off by myself, and asked the Lord to be merciful, and pity us in our miserable and apparently helpless condition, and to make known to me what to do and say to extricate us from our difficulties.

I returned to camp and told the company that we would leave as soon as possible.

Some thought it was certain death whether we went or remained where we were.

I told them, however, that there would not be another one of us injured.

Our four Navajo friends who had come to us the day be-

JACOB HAMBLIN. 75

fore, had remained, and now helped to gather our animals and pack up.

We were soon on our way.

I told Brother George A. that we must return home to save our lives, for we could not go any farther, as the Navajoes were guarding the pass.

"Well," said he, "leave me; it will make but very little difference with me; it may make much with you. You cannot go very vast if you take me."

We put him in a saddle upon a mule, with Brother Jehiel McConnell behind him, to hold him on.

We left our camp kettles over the fire containing our breakfast, untouched, and all our camp outfit that we could possibly do without.

The Navajoes who had been guarding our trail beyond the camp, started after us, coming down like a whirlwind.

Some of our party predicted that in ten minutes there would not be one of us left, but there was no flinching, no wilting in the emergency.

I again predicted that there would not be one of us hurt, for so the Spirit whispered to me.

The Navajoes came almost within range of our rifles, and then turned suddenly to the right.

As they passed, the mule that carried our supplies went after them; but, to our surprise, it was brought back to us by a friendly Navajo.

We traveled as fast as possible, while the four old gray-headed Navajo friends guarded our front and rear. They often asked us to leave the dying man, as he was no longer of any use; that the one who shot him would follow to obtain his scalp, and that if we stopped to bury him they would leave, for our enemies would have his scalp if they had to dig his body up.

About sun-down George A. asked me to stop, and said, that everything looked dark to him, and he was dying.

76 JACOB HAMBLIN.

Our Navajo friends again said if we stopped they would go on. I said to Brother George A., "It will not do to stop now."

He asked, "Why?"

When I told him, he said, "Oh, well, go on then; but I wish I could die in peace." These were the last words that he said.

A few minutes afterwards, the Navajo friends said, "The man is dead. If you will leave him, we will take you to Spaneshanks' camp, where you will have friends."

Our last ray of hope for getting the body of George A. where we could lay it safely away in the rocks, was now gone. I said to the company, "What shall we do?" The answer was, " What can we do, only lay the body on the ground and leave it?"

I replied that such was my mind, for we would only risk our lives by making an effort to bury the dead, in which we would probably be unsuccessful.

We wrapped the body in a blanket, and laid it in a hollow place by the side of the trail, and then rode on as fast as our jaded animals could well carry us, until late in the night.

We halted on a patch of grass, held our animals by the lariats, and also put out a guard.

I sat down and leaned over on my saddle, but could not sleep. The scenes of the past two days were before me in vivid reality. The thought of carrying the wounded man with his life's blood dripping out of him along the trail, without his having the privilege of dying in peace, combined with the leaving of his body to be devoured by wolves and vultures, seemed almost too much to bear.

My imagination pictured another scene. South of us, in the distance, we could see a large fire, around which we presumed the Navajoes were having a war dance over the scalp of our brother.

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Then the thought of conveying the sad news to his father and mother and affectionate sister, all old and valued acquaintances of mine, pierced me like barbed arrows, and caused me the most bitter reflections that I have ever experienced in my life.

Life of Jacob Hamblin Part 2