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

By

JAMES A. LITTLE

Designed for the Instruction and Encouragement of

Young Latter-day Saints

__________

SECOND EDITION

__________

The Deseret News

Salt Lake City, Utah

1909

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.

            At day-dawn a Navajoe came to us, and asked me to give him something as a present. I did so, and, as he turned away, I recognized Brother George A. Smith's revolver in his belt.

            We were soon on the way for Spaneshanks' camp, where we found water, grass and friends.

            That evening our Indian messenger came, and had an interview with Spaneshanks.

            Our interpreter informed me that the message sent to our Navajo friends was, that they ought to kill us that night; and that Spaneshanks replied to the message, that he was chief in that country, and we should not be hurt.

            We were further informed that the party that had done the mischief were from Fort Defiance.

            We were warned that ahead of us was a narrow pass, where the Navajoes had lately attacked the Utes, and killed their chief, Wahnonee, and that possibly they might attack us in the same place.

            The following morning we left the friendly Spaneshanks, and, by making good use of our time, we watered our animals and got them on to a table rock before dark.

            Deep cuts and fissures setting in from the north and east, rendered our location unapproachable except by the way we

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had come. We placed one watch in the most difficult part of the trail, and felt safe for the first time in six days. In the morning: we discovered a gun barrel with the stock shivered to pieces, shreds of blankets and clothing, and other signs which indicated that the place had been recently occupied. We concluded it was the spot where the Navajoes had taken advantage of the Utes.

            The second day from Spaneshanks' camp we crossed to the north side of the Colorado River. Four days afterwards on the Buckskin Mountain, the Piutes brought us an abundance of pine nuts.

            The supply was very acceptable, as edibles were scarce in camp.

            Five days subsequently we arrived home on the Santa Clara, jaded and worn with hard travel and anxiety of mind.

            Our relatives and friends had been much troubled in their minds concerning us in our absence. Some had unfavorable dreams, and they were filled with gloomy forebodings. A young lad, a nephew of mine, told his mother that there was something the matter with me, for he saw me walking along and weeping bitterly. He asked me what was the matter, and I replied: "Do not ask me, for it is too bad to tell."

            I know that some people do not believe in dreams and night visions. I do not believe in them when occasioned by a disordered stomach, the result of eating unwisely, but in those of a different nature I have often been forewarned of things about to come to pass, and I have also received much instruction.

            I wrote quite a full account of this trip to President George A. Smith, after which he came to my house on the Santa Clara.

            In conversing with him about the affair, he remarked, "I was much shocked on hearing of the death of my boy : but upon reflection, we all in the Historian's office came to the conclu-

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sion that the Lord wanted the young man just in the way He took him.''

            President Young also looked upon the matter in the same light.

            After this conversation Brother Smith gave me a note from President Brigham Young, in which was a written request to raise a company of twenty men, and bring in what we could find of the remains of Brother George A. Smith, Jr.  Winter having set in, I considered this a difficult task.

            It was necessary to go to Parowan for men and supplies, a distance of some seventy miles. This accomplished, we were soon on our way.

            Our route was a difficult one to travel in the winter season. The ford of the Colorado was deep and dangerous at any time, but especially when the ice was running. Sometimes there were steep rocks to climb, at other times the trail ran along the almost perpendicular sides of deep rock fissures, narrow with frequent short turns, where a misstep might plunge us or our animals hundreds of feet below. Sometimes the precipitous rocks were covered with ice, which had to be hacked with our hatchets before we could feel any surety of a foothold.

            At one time we waited until nearly midday for the sun to melt the frost and ice on a steep rock, that we might be able to get our animals out of a gulch onto the plain above. On this occasion my pack mule slipped and fell, then rolled and slid down to within about a yard of the edge of a chasm below. We fastened a long lariat to the animal, and saved it and the pack.

            On arriving at the place where we had left the body of Young Brother Smith, we found the head and some of the larger bones. We prepared them for carrying as well as we could.

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            At our last camp in going out, the chief who had led the hostile Navajoes on our previous trip, came to us accompanied by his wife, and said if he had known what he afterwards learned about us, he would have protected instead of injuring us.

            Nothing of especial interest took place in returning home. I went with the remains of George A. Smith, Jr., to Salt Lake City, and delivered them to his friends.

            This completed one of the most trying series of circumstances in my life. That the misfortune was no greater is due to the kindly providence of our Heavenly Father, and the faith in Him and confidence in each other, of the brethren involved in it.

            President Young proffered to pay us for our trip. I replied that no one who went with me made any charge, and, as for myself, I was willing to wait for my pay till the resurrection of the just.

            On my return to the Mountain Meadows, I found my family out of flour, and the roads blocked with snow, so that a team could not get in nor out of the Meadows. I had left my family with plenty of food, but they had lent it to their neighbors. I was under the necessity of hauling both fuel and flour for them on a hand sled.

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 Rain -- Their Prayers Answered -- Three Indians Return with us -- Their Devotion and Reverence -- They Visit Salt Lake City.

            It was nearly two years before we made another trip to the Moquis towns. Many of the brethren appeared to think that

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no good could be accomplished in that direction. In the autumn of 1861, many Saints were called from the north to form settlements in Southern Utah. The city of St. George was founded, and settlements were extended so as to occupy the fertile spots along the waters of the Rio Virgin and Santa Clara.

            During the winter of 186l-2 there was an unusual amount of rainfall. About the middle of February it rained most of the time for a number of days, and the Santa Clara Creek rose so high that the water spread across the bottom from bluff to bluff, and became a turbulent, muddy river.

            Our little farms and Cottonwood trees that grew on the bottom lands were disappearing. The flood wood sometimes accumulated in a pile, and would throw the current of water on to ground which had apparently before been safe from its inroads.

            Our fort, constructed of stone, and which was one hundred feet square, with walls twelve feet high and two feet thick, stood a considerable distance north of the original bed of the creek. Inside the walls were rooms occupied by families, and we had considered it safe from the flood.

            One night when most of the people were asleep, some one discovered that the water was washing away the bank on the south side of it, and also that the water was beginning to run around it, between it and the bluff. It was raining heavily at the same time.

            The people were removed from the fort as soon as possible, and some temporary shelter was constructed of boards, blankets, etc.

            While I was making an effort to save some property near the caving bank of the stream, the ground on which I stood suddenly slid into the water, about twenty feet below and took me with it.

            I still stood on the mass of dirt, but realized that it was

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being rapidly washed away from under me, and that I was liable at any moment to be precipitated into the raging torrent.

            The thought flashed through my mind that there was not one chance in a thousand of my being saved. I heard some one say above me that I was gone, it was no use to try to save. I shouted at the top of my voice: "It is of use to try to save me! Bring a rope and throw to me, and haul me out before the bank caves and I am gone!"

            In a few moments I felt a rope drop over my head and shoulders. I lost no time in grasping it, and was pulled up just as I felt the last foothold giving way under me.

            Again was my life preserved by that kindly providence which has so often saved me when in imminent peril.

            What seems remarkable in the history of that gloomy night, is, that in a few minutes after being rescued from death myself, I should be the means of saving another life.

            A heavy and rapidly increasing current of water was now running between the fort and the bluff.

            In some way or other, a sick woman had been left in one of the rooms of the fort, and her husband was almost frantic with the idea that his wife was lost, as he did not think she could be got out. She had a young child, which was safe outside, while the mother was in peril.

            I took the rope that had been the means of saving myself, tied one end of it to a tree, and, holding on to it, got safely to the fort, where I fastened the other end. I entered the room, drew the woman from the bed onto my back, placed her arms over my shoulders and crossed them in front. I told her that when I got to the running water she must hold herself on my back, for I would be obliged to lay hold of the rope with both hands to get through the water.

            When we arrived at the point of danger, her arms pressed so heavily on my throat that I was nearly strangled. It was

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a critical moment, for if I let go the rope we were sure to be lost as the water was surging against me. I made the best possible use of time and strength, and reached the shore safely with my burden, to the great joy of the husband and children.

            The flood swept away my grist mill and other improvements to the value of several thousand dollars. Most of the houses and the cultivated land of the settlement also disappeared.

            In the autumn of 1862 it was thought best to again visit the Moquis villages. President Young recommended that we cross the Colorado river south of St. George, and explore the country in that direction, with the view of finding a more feasible route than the one we had before traveled.

            A company of twenty men were set apart for this purpose by Apostles Orson Pratt and Erastus Snow.

            A team accompanied us to the river with a small boat, in which we conveyed our luggage across. Our animals swam the river.

            Expecting to return the same way, after crossing the river we cached our boat and some of our supplies.

            The first day we traveled south up a "wash," for about thirty miles. We then traveled three days through a rough, bushy country, with some scrub cedar and pine timber. The fourth night from the river we camped at a small "seep" spring. The San Francisco Mountain lay a little to the southeast of us, and in sight.

            In the morning our Indian guide refused to go farther with us, his reason being that we were going into a country destitute of water. We counseled together and decided that we could reach the foothills of the San Francisco Mountains with- out perishing.

            The first night from the ''seep" spring a light fall of snow came on. It melted, and ran into the hollows of the rocks,

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and furnished an abundant supply of water. This seemed like a special providence in our favor.

            The second night we made a dry camp. The third night we arrived at the foot of the San Francisco Mountain, where we again found snow.

            The second day after leaving the mountain we reached the little Colorado River, and then traveled a little northeast to the Moquis towns.

            We spent two days in visiting among them. We left Brothers Jehiel McConnell, Thales Haskell and Ira Hatch to labor among them for a season.

            The Moquis had been going through some religious ceremonies to induce the Great Spirit to send storms to wet their country, that they might raise an abundance of food the coming season. They assured us that their offerings and prayers were heard, for the storm would soon come, and advised us to delay starting for home until it should be over.

            We had been talking with them about sending some of their chief men with us, to see our people and have a talk with our leaders. They objected on account of a tradition forbidding them to cross the great river, which has been referred to before.

            We then started for home. The storm came the first night out, and wet the country finely. We found shelter under a rock.

            While there, three Moquis men came to us. They informed us that after further consultation, their chief men had concluded to send them with us.

            The storm apparently in answer to the prayers of this simple people, and similar circumstances that have come under my observation among the Indians, have given me an assurance that the Lord is mindful of the wants of those barbarians, and that he answers their prayers with the blessings they need.

            The snow fell sufficiently deep to cover up the grass and

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our animals had to subsist principally on browse. The traveling was laborious, and when we arrived at the river by our old route, we had eight animals less than we left home with. This loss, and the poor condition of those that remained made traveling slow and tedious.

            On arriving at the Ute crossing of the Colorado, we found the water deep and ice running. Fording was difficult and dangerous.

            This, coupled with the tradition of the Moquis against crossing the river, visibly affected our Moquis friends. Anticipating that they might be entirely discouraged and not proceed further, I forwarded their blankets and provisions by the first ones that crossed over.

            When we desired them to cross they expressed a wish to return home, but when I informed them that their things had been taken over, they concluded to follow. When the crossing was successfully accomplished, they returned thanks to the Father for their preservation.

            On the north side, it occupied a day to bridge a muddy inlet and get to the bench above. The crossing was accomplished the first day of the year, 1863.

            Brothers L, M. Fuller and James Andrus, whose animals were still in a fair condition, were advised to push on as fast as practicable, and send us back some supplies, as we were very short of food.

            The rest of the company traveled slowly to save the weak animals.

            We laid by one day on the Pahreah, and killed and cooked crows to help out our rations.

            Six days from the river we camped on Kanab Creek. That evening Brother Lucius M. Fuller came into camp with a fat sheep, dressed, and some bread and flour, which were furnished by Brother William B. Maxwell, from his ranch on Short Creek, forty miles beyond our camp.

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            When the Moquis saw the food they thanked the Great Father that he had pitied us and sent us food. Prayer and thanksgiving was the daily custom in our company; but to see these Indians who are looked upon as barbarians, so humble and childlike in their reverence to the Great Father, seems worthy of special notice.

            A man who came with Brother Fuller told me, after supper, that he had heard that one of my sons had been killed at Santa Clara, by the caving in of a bank of earth, and he thought it was Lyman. That night I had a dream or vision, in which I learned that it was Duane instead of Lyman, and I told the brethren so in the morning.

            Three days afterwards we arrived at the settlements on the Rio Virgin. The brethren in these settlements furnished us with fresh animals and an abundant supply of food. We found a wide difference between feasting and fasting.

            Soon after arriving home, Brother Wm. B. Maxwell and I took our three Moquis friends to Salt Lake City. The people on the way were very kind and hospitable. Arriving there, all possible pains were taken to instruct these men concerning our people, and to show them that which would gratify their curiosity, and increase their knowledge. They said they had been told that their forefathers had the arts of reading, writing, making books, etc.

            We took them to a Welshman who understood the ancient Welsh language. He said he could not detect anything in their language that would warrant a belief that they were of Welsh descent.      

            As Lehi had promised his son Joseph that all his seed should not be destroyed, it was in the mind of the brethren who reflected upon this subject, that in the Moquis people this promise was fulfilled.

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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.

            We left St. George to take the Moquis visitors home on the 18th of March, 1863. The party consisted of six white men and our Moquis friends. As I was leaving home my Indian boy, Albert, met me, and I remarked to him that the peach trees had begun to bloom, and it would be warmer than it had been.

            He replied, "Yes, and I shall bloom in another place before you get back. I shall be on my mission!" (He doubtless referred to a vision which he had of preaching to a multitude of his people.")

            Said, I "What do you mean by that?''

            He replied "That I shall be dead and buried when you get back."

            We again took the route leading south from St. George. When we went out on this route the fall previous, we had expected to return the same way, and had cached our boat and some supplies on the south side of the river.

            On arriving at the river we constructed a raft of dry timber, on which two men crossed over to obtain the boat. It was in good condition, but our supplies were ruined.

            On the south side we looked around for a better crossing, as we had been requested to do, and found one five miles higher up the river, and also a good way of getting to and from the river. This is now called Pierce's Ferry.

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            We were here overtaken by Mr. Lewis Greeley, a nephew of Horace Greeley of the New York Tribune. As he wished to accompany us, Brother Snow sent a man with him to the river.

            We took our former trail as far as Seep Springs, the last water before crossing the three days' desert. The second and third days we found two camps, which, judging from the remains of camp kettles, pack saddles, etc., had doubtless been broken up, probably by the Apaches. We thought they were the camps of miners.

            At the last camp there were five animals with Spanish brands. The Moquis desired to take them along, and after some consultation we consented for them to do so.

            At Seep Springs we found a small band of Piutes, who had run off a party of Cohoneenea.

            As we had intended to explore as much as practicable, after consulting with these Piutes and our Moquis friends, we concluded to take a trail to the left of our former route. This would take us down into Cataract Canyon, which heads near the foot of the San Francisco Peaks.

            We followed down a side canyon all day, leading our animals most of the time on account of the narrow and precipitous character of the trail. At night we camped without water.

            About 10 o'clock the next day we came in sight of the Main, or Cataract Canyon. This was still far down in the earth below, and the stream running along its bottom appeared like a bright silver thread glittering in the sun.

            In coming to this point we, at one time, traveled about three miles continuously on a trail made with considerable labor in the side of shale rock. I do not remember of a place in this distance where we could have turned our animals around to return, had we wished to do so. We afterwards learned that this part of the trail was considered by the people who lived in the canyon, as their strongest point of defense in that direction.

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            We traveled a very circuitous and still difficult trail, until four o'clock in the afternoon, before we arrived at the water we had seen six hours before. We found the stream to be about fifteen yards in width, with an average depth of over a foot.

            It was rapid and clear, and skirted with cottonwood timber, growing on rich bottom land.

            The bottom of Cataract Canyon, Lieut. Ives informs us, in his "Explorations of the Colorado," is 2,775 feet below the general level of the plateau above. We judged the sides of the canyon where we were to be one-half of this distance in perpendicular height.

            The first people that we met had been informed of our approach by one of our Moquis companions, whom we had sent ahead of us. While we were talking to them others arrived from lower down the stream, who inquired rather sharply why we were there. They were soon satisfied with our explanations.

            We were soon engaged in interesting conversation. They had heard of me and my travels, and appeared pleased to see me. They desired that I would not lead any one into their hiding place, and particularly a stranger, without their consent.

            They told us that the horses we had picked up belonged to the Walapies, and if we would leave them they would return them to the owners before we came back. We remained with this people one day. In going out we traveled up the main canyon.

            Not long previously these people had been attacked in their stronghold by a band of Indians from the southeast. They showed us a narrow pass where they had met them and killed seven of their number.

            About three miles above where wt first struck the stream, it boils from the bottom of the canyon, in a large, beautiful

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spring. We found no water above this. About nine miles up the canyon above the water, we turned into a left-hand side canyon, through which it was about two miles to the country above.

            The trail up this canyon was very steep and difficult. The trail we came in on, and this one, are said to be the only means of getting in and out of the Cataract Canyon. From what we could learn from the Indians, we supposed the distance from the stream to where the creek empties into the Colorado to be about eighteen miles.

            Through some misunderstanding, two of our Moquis friends had continued up the main canyon. We made a dry camp that night. The Moquis man who remained with us was a religious leader among his people. He became very anxious about his companions for he said they would find no water. He went through some religious ceremonies for their safe return.

            In the night they arrived in camp. They had discovered their mistake and returned until they found our trail. We had a little water left to relieve their thirst.

            I should have before stated that these Moquis never send out any of their people in the public interest, without sending one of their religious teachers with them. The position of these religious men is probably a traditional remnant of the pure priesthood held by their fathers.

            This man who was with us, carried a small sack in which were some consecrated meal, wool, cotton and eagles' feathers. To this sack was attached a stick, which he took out each morning, and, after looking at the sun, made a mark upon it, thus keeping a memorandum of the number of days we had spent on our journey.

            Our route was considerably to the north of the one we had traveled when on our former trip. The day after leaving Cataract Canyon, about 4 o'clock in the afternoon, we came to a cross trail made by wild animals. Following it a few hundred

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yards into the head of a canyon, we found a pool of good water.

            This was the 7th of April. We traveled two days without water for our animals, and camped where we could see the water of the Little Colorado, but it was in a deep gulch, out of our reach. The next day we traveled thirteen miles up the river bank, and camped by the water.

            The night of the 11th we were about twelve miles from a Moquis town. Our Moquis companions wished to go home; and did so, while we camped until morning.

            They informed the three brethren who had remained in the Moquis towns during the winter, of our approach, and the following morning these brethren met us about two miles out. They rejoiced much in seeing us, and hearing from their families and friends at home. We remained two days with our Moquis friends.

            Taking Brothers Haskell, Hatch and McConnell with us, on Tuesday, the 15th of April, we started for the San Francisco Mountain, which was about ninety miles to the southwest. We aimed to strike the Beal road, which runs on the south side of the mountain.

            On the 20th of April we got into the foot hills on the north side of the mountain, where we found plenty of timber, grass, and snow for water. Game was abundant, and we had no trouble to kill what we needed. The same day Mr. Greeley discovered a pond of clear, cold water, several acres in extent, in the crater of a volcanic peak.

            Monday, the 21st of April, we spent in exploring in different directions. We discovered a wagon road, which proved to be the one laid out by Captain Beal. We had traveled around on the north side of the mountain, and struck this road six miles west of Lareox Spring.

            On the 22nd we killed two antelopes, and dried the meat preparatory for starting home.

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            On the 24th we started for home. We traveled west on the Beal road, until the 28th, when we left it and traveled across the desert where Lieut. Ives and party suffered from thirst.

            We directed our course for Seep Springs spoken of in the account of our outward trip, as our last camp before going into Cataract Canyon.

            I was fifty six hours without any water. Brother Jehiel McConnel was so far gone that he could only whisper. Both men and animals suffered severely. From Seep Springs we directed our course for the crossing of the Colorado, south of St. George.

            The third day from Seep Springs we traveled into the night and got off our trail. We tied up some of our animals and hobbled others to wait for daylight.

            During the night what we at first supposed to be the hooting of an owl, attracted our attention. After listening a little while we concluded that the hooting was counterfeit; that the Indians were around us and we had better look after our animals.

            I followed a trail a few hundred yards by moonlight, and discovered the track of two Indians. Suffice it to say, we lost ten animals out of eighteen.

            Assisted by some Piutes, we made an effort next day to recover them, but failing, on the 6th of May we continued our journey. Five of our animals we packed, which left but three to ride. As there were ten men in the company, we traveled mostly on foot.

            We afterwards learned that the Cataract Canyon Indians had not returned the Walapies' horses as they had agreed to, and the Walapies made that an excuse for stealing ours.

            When we arrived at the river our feet were badly blistered. We had learned to appreciate the value of the animals we had lost.

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            Between the ferry and St. George, one day, in the Grand Wash, our animals becoming dry, a mule smelt of the ground and pawed. We concluded that it smelt water under the ground. We dug down about three feet, and found plenty. There has been water there ever since, and it is called White Spring.

            We arrived in St. George on the 13th of May, 1863. We had been absent fifty-six days. We had explored a practicable, though difficult route, for a wagon from St. George to the Little Colorado, had visited the Moquis towns, and explored some of the country around the San Francisco Mountain.

            I found on my return home that my Indian boy, Albert, was dead and buried, as he had predicted he would be when I left home.

            I supposed his age to be about ten years when he came to live with me; he had been with me twelve years, making him twenty-two years old when he died. For a number of years he had charge of my sheep, horses and cattle, and they had increased and prospered in his hands.

            Some time before his death he had a vision, in which he saw himself preaching the gospel to a multitude of his people. He believed that this vision would be realized in the world of spirits. He referred to this when he said that he should die before my return home, and be on his mission.

            He was a faithful Latter-day Saint; believed he had a great work to do among his people; had many dreams and visions, and had received his blessings in the house of the Lord.

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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.

            At this time a considerable change had taken place in the spirit and feelings of the Indians of Southern Utah, since the settlement of the country in 1861-62. Up to that time, our visits among them and our long talks around their camp fires, had kept up a friendly feeling in their hearts.

            After the settlement of St. George, the labors of the Indian missionaries, from force of circumstances, became more extended and varied, and the feelings of the Indians towards the Saints became more indifferent, and their propensity to raid and steal returned.

            The great numbers of animals brought into the country by the settlers, soon devoured most of the vegetation that had produced nutritious seeds, on which the Indians had been accustomed to subsist. When, at the proper season of the year, the natives resorted to these places to gather seeds, they found they had been destroyed by cattle. With, perhaps, their children crying for food, only the poor consolation was left them of gathering around their camp fires and talking over their grievances.

            Those who have caused these troubles have not realized the situation. I have many times been sorely grieved to see the Indians with their little ones, glaring upon a table spread with food, and trying to get our people to understand their circum-

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stances, without being able to do so. Lank hunger and other influences have caused them to commit many depredations.

            When our people have retaliated, the unoffending have almost invariably been the ones to suffer. Generally those that have done the stealing have been on the alert, and have got out of the way, while those who have desired to be friends, from the want of understanding on the part of our people, have been the sufferers. This has driven those who were before well disposed, to desperation.

            The Navajoes and other Indians east of the Colorado River have taken advantage of these circumstances to raid upon the settlements, and drive off many hundreds of cattle and valuable horses and mules.

            In 1864 I visited the Indians east of St. George, accompanied by Brother George Adair. They had gathered between St. George and Harrisburg, for the purpose of carrying out their threat to destroy some of the settlements the first favorable opportunity.

            I was asked how many men I wanted to go with me on my contemplated visit. I replied only one, and that I did not want any arms, not even a knife, in sight.

            When we arrived in their camp I asked them to come together, and bring their women and children, and all hear what we had to say. They had prepared for hostilities by secreting their women and children, as is their custom.

            By talking with them, a better influence came over them, and the spirit of peace triumphed over irritation and a sense of wrong.

            About seventy-five miles west of St. George, a band of Piutes had confederated with a band of Indians that had been driven out of California, and they threatened the settlements of Meadow Creek, Clover Valley, and Shoal Creek. Brother Andrew Gibbons accompanied me on a visit to these Indians. It was summer and they had left their corn fields to dry up, and

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gone to the mountains. Our people had manifested as much hostility as the Indians, having killed two of their number.

            We sent out word for all to come in and see us. We made a feast by killing an ox, and, in a general talk, they told over their grievances. They said that they felt justified in what they had done, and also in what they intended to do.

            I could not blame them, viewing matters from their standpoint. In the talk I rather justified them in what they expected to do, but told them that in the end it would be worse for them to carry out their plans than to drop them, and smoke the pipe of peace. That the grass upon which the seeds had grown which served them for food was all eaten up, and from that time would be; but if they would be friendly, they could get more food by gleaning our fields than they had before we came into their country.

            The talk lasted for hours. The difficulty was settled and we returned home.

            Early in 1865, the Navajoes stole a few horses from Kanab. I was requested to go over the Colorado, and, if practicable, have a talk with them, and recover the stolen horses. I was also to have a talk with the Moquis, and invite them to move over into our country.

            We did not succeed in recovering the stolen horses. We were informed by the Moquis that the old Navajo chief, the friendly Spaneshanks, had been discarded by his band, that his son had succeeded him as chief, and that he was disposed to raid at any favorable opportunity.

            For these reasons we thought it would be useless and perhaps dangerous to go into their country. We had a meeting in the Oriba village, with the principal men of that place and one of the largest of the Moquis towns. It was an interesting interview.

            We told them we did not expect to visit them much more where they were, and we wished them to move over the river

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into our country, live with us, and build cities and villages the same as other people.

            They again told us that they could not leave their present locations until the three prophets who had led them into their country should appear among them again, and tell them what to do. They predicted that our people would yet move into the country south of them, and would travel with wagons up the Little Colorado.

            Aside from their traditions against moving across the great river, they could not see the utility of going over to live with us when we would yet move into their country. They were quite anxious that we should net be angry with them, as they desired that we should be friends, and thought that we might sometimes visit them.

            On our return home we were disappointed in not finding water in two places where we had always found a supply on former trips. At the second place we camped for the night. On account of thirst our animals were very uneasy, and we tied them up and guarded them until morning.

            The nearest water to us was ten miles distant, over a sandy desert, and directly out of our way; that is, we would have to travel twenty miles to get water, and again reach our trail for home. It was nearly two days' travel on our way home to water, and both men and animals were already greatly distressed.

            I ascended a hill near the camp, and earnestly asked the Lord in my heart what I should do under our difficult circumstances. While thus engaged I looked towards the Colorado, which was about forty miles distant, and saw a small cloud, apparently about the size of a man's hat. It rapidly increased, and it did not appear to me more than half-an-hour before we were enveloped in a heavy snow- storm. The snow melted and ran into the cavities of the rocks, until there was an abundance of water.

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            When we started on our journey we found the ground dry in less than a mile and a half from our camp.

            I thanked the Lord that He had sent us relief in our great need, but there were those in the company who did not appear to see the hand of the Lord in it.

            In the autumn of 1865, Dr. Whitmore and I made a trip to Los Vegas Springs and the Colorado River. We visited the Cottonwood Island Indians and the Mohaves.

            In the winter after our return, Dr. Whitmore and his herder, young McIntyre, were killed near Pipe Spring, about fifty-five miles east of St. George, by the Navajoes, who also drove off their sheep and some cattle.

            I started out after them with a company, was taken sick, and turned back to go home.

            I stopped over night on the road in a deserted house, without food, bedding or fire. Having an opportunity, I sent word to my family about my condition. I got into the town of Washington, twelve miles east of Santa Clara, and could go no farther.

            In a day or two my wife, Louise, arrived with a team and took me home. My health was very poor for about a year. At one time my friends thought that I was dying. At first I told them that I was willing that it should be so, for I had only been in their way for nearly a year; but my little children were crying around me, and the question came into my mind: What will they do if I am taken away? I could not bear the thought of leaving my family in so helpless a condition.

            I then asked God, the Eternal Father, in the name of His Son Jesus Christ, to spare my life long on the earth, and I would labor for the building up of His kingdom.

            I afterwards felt a desire for food, and asked for something to eat. I was told that I had eaten nothing for two days. Some boiled beef and tea were brought me; I thought I had

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never before eaten anything that tasted so good. From that time I slowly recovered.

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.

            In the spring and summer of 1867, I was called upon to visit the bands of Indians to the east of the settlements on the Rio Virgen, and farther north. A number of settlements had been deserted on the Sevier River, and it was desirable that the temper of the Indians should be so modified that they could be re-established.

            I went east seventy-five miles, to the present location of Kanab. After gathering around me some of the Indians, and planting some corn and vegetables, I crossed over the rim of the basin, north, and traveled down the valley of the Sevier.

            I sought out places where the Indians were gathered in the largest numbers. I had many long talks with them, which seemed to have a good effect. Although some of the bands were considered quite hostile and dangerous to visit, I felt that I was laboring for good, and had nothing to fear.

            In the fall of 1867, as soon as the water in the Colorado was low enough for the Navajoes to ford it, I kept close watch of the eastern frontiers of Southern Utah. I met with quite a number of young Piutes when I first went into the country. They said they had dreamed that I was coming out into their country, and they proposed to assist me in watching the frontiers. They proved to be quite useful in watching the passes, and waylaid and shot several raiders.

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            The season of 1868 was spent in a similar manner to that of 1867, in visiting; the Indians in south-eastern Utah, and cultivating peace among them.

            In October, 1869, I was requested to make another trip to the Moquis towns, to talk with the people, and learn, if possible, whether there were other Indians besides the Navajoes raiding on our borders.

            I started with a company of forty men, twenty of the brethren, and twenty Piutes. We crossed the Colorado where Lee's Ferry now is. Our luggage went over on rafts made of floatwood, fastened together by withes.

            On arriving at the Moquis towns, I thought some of the people received us rather coldly. My old acquaintances told me that the Navajoes intended to make another raid on our people in a short time. I felt like returning to our settlements immediately.

            When we left the towns, I felt much impressed to take the old Ute trail, and cross the river thirty miles above where we crossed going out. Some of the company objected to this, and made much of the difficulties of the crossing.

            When we came to where a trail led to each of the crossings, I told the company that I did not know why, but I was satisfied that it was our duty to go home by the old Ute trail. I was much surprised to find that more than a half of the brethren had made up their minds not to go that way. I told them if I knew anything about the mind and will of the Lord, it was for us to go that way.

            The Piutes, to a man, were willing to go the way I desired. The brethren took the lower trail, and on we went. I remarked to them that our trip to the Moquis was a failure. When we arrived home, we learned that the Navajoes had been into the settlements north of where our people had guarded, and driven off twelve or fifteen hundred head of animals, among them many valuable horses and mules.

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            I afterwards learned from the Piutes, that if the company had taken the Ute trail, we would have met the raiders with all these valuable animals on the open plains, after they had crossed the river. I felt vexed that I did not take the Piutes with me, and save this valuable lot of stock for our people.

            I slept out many cold nights in the winter of 1869-70, watching and guarding with the Piutes. One Navajo was shot when two or three hundred yards ahead of his company, which was driving out a small band of horses. The raiders were much frightened, threw down their luggage and wanted the Piutes to let them go home. The Piutes consented to let the Navajoes go if they would leave what they had. They gladly accepted the terms. This took place in the Pahreah Pass, about twenty miles east of Kanab.

            The Navajo that was shot was only wounded. I followed his trail the next day, to see what had become of him. I found where he had been picked up by his friends and carried two or three miles. Near him was another camp of raiders, resting.

            One of the Piutes who was with me at the time, and had been told in a dream to go with me, shot two of this company, scalped one of them, and said that the other had sandy hair, and he dare not scalp him, for he seemed too much like a white man.

            At another time, when Captain James Andrus, with a company of men from St. George was with us, a few animals passed us in the night. We supposed there were three Navajoes with them.

            We followed them one day. By taking a circuitous route we came within range of them unobserved. Some of the company fired before the others were ready. Two of the raiders fell; the others, quick as thought, drove the horses upon a sharp point of rocks, where they took shelter in such a way that they could guard their horses without exposing themselves.

            We endeavored to approach them to advantage, but with-

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out success. I was fired at several times, as also were several of the other brethren. Once, as I was secreted behind a cedar tree, a Navajo crawled up behind a sand drift, fired at me, and the bullet just missed my head.

            Finding that the Indians had the advantage of us, we left them, only getting one of the horses. The Navajoes secured ten horses and lost three of their men.

            Captain Andrus and company returned to St. George, and left Brothers John Mangum, Hyrum Judd, Jehiel McConnell, my son Lyman, myself and the Piutes to watch the frontiers, as we had done through the winter.

            The winter of 1869-70 was one of great hardship for the few brethren who, with the Piutes, watched the frontier. They suffered with the cold, and passed many sleepless nights. We crossed the Buckskin, or Kibab, Mountain several times, with the snow in some places waist deep.

            This Navajo war caused me many serious reflections. I felt that there was a better way to settle matters, and I made up my mind to go and see the Navajoes, and have a talk with them as soon as circumstances would permit.

            In the spring of 1870, President Brigham Young, his counselor, George A. Smith, Apostle Erastus Snow and other leading men of the Church, came to Kanab, accompanied by twenty men as a guard.

            As we had been notified of this visit, we had things in as good order as possible. The Piutes, seventy in number, washed off the dirt and paint which usually besmeared their persons, and put on a fair appearance for Indians.

            President Young at first objected to sending out the animals of the company to feed under an Indian guard but afterwards consented to do so. He expressed himself well satisfied with my labors and policy on the frontiers.

            I told him that I desired to visit the Navajoes, and have a talk with them; that there had been a number of raiders killed,

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and I never saw a Navajoe's bones on the ground, the flesh having been eaten off by wolves and vultures, but what I felt sorrow for the necessity of such things; that I always abhorred the shedding of blood, and desired to obtain peace in some better way.

            When President Young arrived at Toquerville, on his return journey, he sent me a letter of instructions, directing me to do all I could to prevent the shedding of blood; not to let the Indians have any firearms or ammunition if I thought they would use them for killing miners or other travelers; and, if it were possible, he wished the people to get along without the killing of any more Navajoes.

CHAPTER XVI.

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

            I determined to do all I could in the summer of 1870 to establish good feelings among the Indians in the neighborhood of our people, on the west side of the Colorado, that they might be disposed to favor us instead of our enemies. I determined to neglect no opportunity of visiting the Navajoes, and endeavoring to get a good understanding with them.

            I visited the Red Lake Utes, spent some time at Fish Lake, east of Parowan, and visited the Indians along the Sevier. I had many long talks with them, and believe I accomplished much good, in inspiring them with the spirit of peace.

            I met Professor J. W. Powell, who stated that he had descended the Colorado River the previous year, and that the Indians in the neighborhood of Mount Trumbull, south-west of Kanab, had killed three of his men. He wished to visit them.

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and prevent the repetition of a similar calamity the next season; for he desired to descend the river with a company to explore the Grand Canyon.

            He wished to employ some one who understood Indian character, and spoke their dialect, to go with him, and President Young had recommended me as a suitable person. He offered me liberal terms, and, as I was desirous of seeing the same Indians myself, a satisfactory arrangement was soon made.

            We left Kanab for Mount Trumbull in September, 1870, and took two Kanab Indians with us. We arrived at our destination the third day, and selected a good camp ground by a spring of water.

            We found some natives gathering cactus fruit, which grew there in great abundance. I requested them to bring in some of the party who took a part in the killing of Mr. Powell's men the previous year.

            Some twelve or fifteen Indians got together the following day, and we called a council to have a good peace talk.

            I commenced by explaining to the Indians Professor Powell's business. I endeavored to get them to understand that he did not visit their country for any purpose that would work any evil to them; that he was not hunting gold, silver or other metals; that he would be along the river next season with a party of men, and if they found any of them away from the river in the hills, they must be their friends, and show them places where there was water, if necessary.

            They answered that some of their friends from the other side of the river crossed on a raft and told them that Powell's men were miners, and that miners on their side of the river abused their women.

            They advised them to kill the three white men who had gone back from the river, for if they found any mines in their

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country, it would bring great evil among them. The three men were then followed, and killed when asleep.

            The Indians further stated that they believed what I told them, and, had they been correctly informed about the men, they would not have killed them.

            They said Ka-pu-rats could travel and sleep in their country unmolested, and they would show him and his men the watering places.

            Ka-purats, in the Piute language, means one arm cut off. Major Powell had lost an arm in the late war between the Northern and Southern States.

            I think that a part of Major Powell's description of this affair in his "Explorations of the Colorado River," would not be out of place here:

            "This evening, the Shi-vwits, for whom we have sent, come in, and, after supper, we hold a long council. A blazing fire is built, and around this we sit -- the Indians living here, the Shi-vwits, Jacob Hamblin and myself. This man, Hamblin, speaks their language well, and has a great influence over all the Indians in the regions round about. He is a silent, reserved man, and when he speaks, it is in a slow, quiet way, that inspires great awe. His talk is so low that they must listen attentively to hear, and they sit around him in deathlike silence. When he finishes a measured sentence, the chief repeats it, and they all give a solemn grunt. * * * *

            "Mr. Hamblin fell into conversation with one of the men, and held him until the others had left, and then learned more of the particulars of the death of the three men. They came upon the Indian village almost starved, and exhausted with fatigue. They were supplied with food, and put on their way to the settlements. Shortly after they had left, an Indian from the east side of the Colorado arrived at their village, and told them about a number of miners having killed a squaw in a drunken brawl, and no doubt these were the men. No person

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had ever come down the canyon; that was impossible; they were trying to hide their guilt. In this way he worked them into a great rage. They followed, surrounded the men in ambush, and filled them full of arrows.

            "That night I slept in peace, although these murderers of my men, and their friends, the U-in-karets, were sleeping not five hundred yards away. While we were gone to the canyon, the pack-train and supplies, enough to make an Indian rich beyond his wildest dreams, were all left in their charge, and were all safe; not even a lump of sugar was pilfered by the children."

            After this council with the Indians, Major Powell gave me charge of the commissary stores and pack-train, and directed me to explore the country east, north and south. This afforded me an excellent opportunity to carry out my mission to the Lamanites.

            I had many interesting talks with them. I labored to have them understand that there was an overruling Providence that had much to do with the affairs of men; that God was not pleased with the shedding of blood, and they must stop killing men, women and children, and try and be at peace with all men.

            These teachings did not appear to have much influence at the time, but afterwards they yielded much good fruit.

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.

            In the autumn of 1871, Major Powell concluded to go east, by way of Fort Defiance, and desired me to accompany him.

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            As this appeared to be an opening for the much-desired peace talk with the Navajo Indians, I readily accepted the invitation.

            We started for Fort Defiance in October. Three men who were strangers to me, accompanied us, and Brothers Ammon M. Tenney, Ashton Nebeker, Nathan Terry and Elijah Potter; also Frank, a Kibab Indian,

            We packed lumber on mules over the Kibab, or Buckskin Mountain, to the crossing of the Colorado, now known as Lee's Ferry. With this we constructed a small boat, in which we conveyed our luggage across. Our animals crossed over by swimming.

            We traveled at nights most of the way, to preserve our animals from the Indians. We visited all the Moquis towns, seven in number, and had much interesting talk with the people. Professor Powell took much interest in their festivals, dances, religious ceremonies and manner of living.

            Arriving at Fort Defiance, Major Powell rendered me much assistance in bringing about peace with the Navajoes. About six thousand of them were gathered there to receive their annuities.

            All the chiefs of the nation were requested to meet in council. All the principal chiefs but one, and all the subchiefs but two were there. Captain Bennett, Indian agent, his interpreter, and Brother Ammon M. Tenney were also there.

            Major Powell led the way by introducing me to the council as a representative of the people who lived on the west side of the Colorado River, called "Mormons." He stated that he had lived and traveled with these people, and, by acquaintance, had formed a very favorable opinion of them. He said that they were an industrious people, who paid their quota of taxes in common with other citizens of the United States, from which the Navajoes were paid their annuities.

            At the close of his introductory remarks, I arose and spoke

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about an hour. I stated that' the object of my visit was to have a talk with them, and endeavor to bring about a better understanding between them and my people the "Mormons," and establish peace and friendship.

            I explained to them some of the evils of the war which had commenced by killing two men and driving off their stock: that while they had taken from us many horses and mules, they had lost twenty or thirty of their men. That our young men had wanted to come over into their country and kill and drive them, but had been told to stay at home until all other means for obtaining peace had been tried and had failed.

            I told them I had been acquainted, more or less, with the Indians on their side of the great river for many years, and I found that the Moquis were obliged to watch their stock, or the Navajoes would steal it; and the Navajoes were under the same necessity. Neither party could trust their sheep out of sight, through fear that they would never see them again. They dare not send their flocks out into the mountains where grass was abundant, and the result was, that they ate poor meat, and many times not enough of that.

            Continuing, I said: "If you will reflect on your affairs, you will see that this is very bad policy, and that it would be much better to be at peace with your neighbors and with all men. I see much grass and many watering places on each side of the river. If we would live at peace with each other, we could take advantage of all the land, grass and water, and become rich or have all we need. Our horses and sheep would be fat. We could sleep in peace, awake in the morning and find our property safe. You cannot but see that this would be the better way.

            "I hope you will listen to this talk. What shall I tell my people, the 'Mormons' when I return home? That we may expect to live in peace, live as friends, and trade with one another? Or shall we look for you to come prowling around our weak settlements, like wolves at night? I hope we may live in peace

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in time to come. I have now gray hairs on my head, and from my boyhood I have been on the frontiers, doing all I could to preserve peace between white men and Indians.

            "I despise this killing, the shedding of blood. I hope you will stop this, and come and visit, and trade with our people. We would like to hear what you have got to say before we go home."

            I took my seat, I noticed the tears start in the eyes of Barbenceta, the Spanish name of the principal chief of the Navajoes.

            He slowly approached, and put his arms around me, saying: "My friend and brother, I will do all I can to bring about what you have advised. We will not give all our answer now. Many of the Navajoes are here. We will talk to them tonight, and will see you on your way home."

            The principal chiefs spent much of the night talking with their people. Captain Bennett, the agent, and a U. S. army officer, said that I could not have talked better to bring about peace with the Navajoes. He manifested much good feeling, and furnished us liberally with supplies for our journey home.

            This council was held on the 2nd of November, 1871. The blessings of the Lord were over us in our efforts for peace.

            This was probably the first time that the chiefs of the Navajo nation ever heard a gospel discourse adapted to their circumstances; as well as the first time that they had heard, from the lips of a white man, a speech that carried with it the spirit and power of a heartfelt friendship. The hearts of many of them were open to reciprocate it.

            We spent three days at Fort Defiance, endeavoring to create a good influence, and in getting our supplies ready. Brother A. M. Tenney, being able to converse in Spanish, accomplished much good.

            On our wav home we called at a Moquis town. There we met the principal chief of the Navajoes, those chiefs who were

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not at F'ort Defiance, and some minor chiefs who did not consider themselves as belonging to the United States agency at Fort Defiance.

            We met in a room belonging to the principal man of the village. The Navajoes, through their chief, told us that they had not come to talk any different from what was said at Fort Defiance, but to confirm what was said there. They never had heard better talk. They had a great desire to have what was said carried out.

            They said, "We have some bad men among us, but, if some do wrong, the wise ones must not act foolishly, like children, but let it be settled according to the spirit of your talk at Fort Defiance.

            "Here is Hastele (one of the principal chiefs) ; I wish you to take a good look at him, so you will not be mistaken in the man. He never lies or steals. He is a truthful man; we wish all difficult matters settled before him. He lives on the frontier, nearest to the river; you can find him by inquiry."

            The peace treaty talk here closed by the Navajoes saying, "We hope we may be able to eat at one table, warm by one fire, smoke one pipe, and sleep under one blanket."

            One of them gave me a note from the United States agent, stating that the bearer wished me to try and recover some sheep that were stolen from him, and were in one of the Moquis towns; and that two attempts had been made to recover them, which had failed.

            We lay down to sleep about midnight, and were on our way at early dawn to the town, a few miles distant, where the Navajoes said we should find the sheep.

            Arriving at the residence of the man having the sheep, I found him to be a former acquaintance of mine. He appeared in a surly mood. We talked to him for some time, but could get no answer,

            I then said, "You are the first man I traded with twelve

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or thirteen years ago. You told me then that before your father died, he took you in his arms, and told you that you would live to see white men come from the west -- good men, men of peace; and that it would be but a short time after they came until you could sleep in peace, eat in peace, and have peace in all things. You told me that you believed we were the men your father meant, and I hope you will not prevent peace coming into your country for the sake of a few sheep."

            "Well," said he, "I will not; I will give up the sheep." They were counted out, and the Navajo offered us one or two to eat on our way home. We told him we could get along without taking any of his sheep; he had but few, and would want them.

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.

            We were told by the Moquis that when the Navajoes were at war with the United States, they were taken advantage of in their scattered condition by the Moquis, who hunted out the worst of the thieves among them, and killed them off. For this purpose the Moquis were furnished with guns and ammunition.

            One man told me that he had hunted up and killed eight Navajoes single handed.

            I was also informed that the Moquis decoyed thirty-five of them into one of their villages, by promising them protection, and then disarmed them, and threw them off a high rock between two of their towns. I went to the place indicated, and found a number of skeletons and some remains of blankets. This was done during the winter previous to our visit.

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            The Navajoes have evidently been the plunderers of the Moquis for generations, and the latter have retaliated whenever they have had an opportunity. Peace between these tribes would be a great blessing to both.

            This trip and its influences appears to have been a turning-point -- the commencement of a great practical change for the better in the lives of these tribes. The Lord's time for a change had evidently come.

            Wishing to do all I could to give strength to a peaceful policy, I invited Tuba, a man of good report among his people, to take with him his wife, Pulaskanimki, to go home with me; get acquainted with the spirit and policy of our people, and become a truthful representative of them among his people.

            I promised to pay him for what labor he might perform, and bring him home the next autumn.

            After counseling with their friends, he and his wife accepted my invitation.

            When we arrived on the cliffs before crossing the Colorado, the Piutes living in the Navajo country, came to me and said as they had taken a part with the Navajoes in raiding on our people, they desired to have a good peace talk. They were about thirty in number.

            After an interesting council, we commenced to descend the difficult cliff to the crossing of the river. While doing so. Brother Nathan Terry said he had a dream the night before, and that it had been on his mind all day, and he believed it meant something. In the dream he saw the company riding along the trail, when he heard the report of a gun. He looked around, and saw one of the company fall to the ground, and he thought he went and put the person on his horse, and they continued their journey.

            After descending the cliff, I was some distance in the rear of the company, when suddenly, what appeared like a flash of lightning came over me. It was with great difficulty that I

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could breathe. Not being able to help myself, I partly fell to the ground,

            I lay there some time, when one of the Kanab Indians who was with us came along, saw my situation, and hurried on to the camp.

            Brother Terry came back to me after dark. He administered to me in the name of the Lord, when the death-like grip that seemed to have fastened on my lungs let go its hold, and I could again breathe naturally.

            On coming to the bank of the river the following day, Tuba, the Oriba, looked rather sorrowful, and told me that his people once lived on the other side of this river, and their fathers had told them they never would go west of the river again to live. Said he, "I am now going on a visit to see my friends. I have worshiped the Father of us all in the way you believe to be right; now I wish you would do as the Hopees" (their name for themselves) "think is right before we cross."

            I assented. He then took his medicine bag from under his shirt, and offered me a little of its contents. I offered my left hand to take it; he requested me to take it in my right. He then knelt with his face to the east, and asked the Great Father of all to preserve us in crossing the river. He said that he and his wife had left many friends at home, and if they never lived to return, their friends would weep much. He prayed for pity upon his friends, the "Mormons," that none of them might drown in crossing; and that all the animals we had with us might be spared, for we needed them all, and to preserve unto us all our food and clothing, that we need not suffer hunger nor cold on our journey.

            He then arose to his feet. We scattered the ingredients from the medicine bag into the air, on to the land and into the water of the river.

            To me, the whole ceremony seemed humble and reverential. I felt that the Father has regard to such petitions. The scat-

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tering of the ingredients from the medicine bag I understood to be intended as a propitiary sacrifice.

            After this ceremony we drove our animals into the river, and they all swam safely to the opposite shore. In a short time ourselves and effects were safely over. Tuba then thanked the Great Father that he had heard and answered our prayer.

            Arriving at Kanab, we found all well. Everybody appeared to feel thankful for the success of our mission and the prospects of peace. The Kanab Indians also congratulated us on our success.

            Some of the Piutes from the east side of the river accompanied us home. They spent much of the night in talking over events that had taken place during the previous three years. They said they had not visited each other much during that time.

            Choog, the Kibab chief of the Piutes, after learning all the particulars from the Indians who went with us, came to me and said, "Now the Indians east of the river have all made peace, the evil spirits will have no place to stop over there. They have followed you here. The destroyer will enter into the wind, fire and water, and do you all the mischief he can. Wherever he can get a chance to work he will go."

            At the close of his remarks I smiled. Noticing it, he said with considerable warmth, "You are a wise, good man, and know more than I do; but I know that what I have told you will come to pass."

            The third night after this conversation with the Kibab chief, the night of the 14th of December, a house in Kanab, in which resided the family of Brother Levi Stewart, took fire, from some unknown cause. The room in which the fire originated had but one entrance, and in it were stored some combustible materials. The houses were of logs, built in fort form, and the people and their effects were much crowded together. At the time the fire broke out, people were generally

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asleep, and six of the family of Brother Stewart were asleep in the room where the fire originated.

            Before they could be rescued, a can of oil took fire, and the room was in a moment enveloped in an intense flame, which burst out from the only entrance. The shrieks of those in the fire, and the odor of their roasting bodies; the lurid glare of the fire in the darkness of night; the intense anxiety and sorrow depicted on the countenances of the father and husband, brothers, sisters and neighbors, made up a scene that can never be forgotten by those who witnessed it.

            There were several other fires and accidents in the settlements of Southern Utah, soon after the fire in Kanab, which indicated that the Indian chief was prompted by the spirit of prophecy.

            Some people call the Indians superstitious. I admit the fact, but do not think that they are more so than many who call themselves civilized. There are few people who have not received superstitious traditions from their fathers. The more intelligent part of the Indians believe in one Great Father of all; also in evil influences, and in revelation and prophecy; and in many of their religious rites and ideas, I think they are quite as consistent as the Christian sects of the day.

CHAPTER XIX.

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

            A few days after I arrived home from Fort Defiance, I went on a visit to St. George, and other settlements. I took Tuba

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and his wife with me, that they might have an opportunity of seeing some of our farming and manufacturing industries.

            After looking through the factory at Washington, where some three hundred spindles were in motion, Tuba said it spoiled him for being an Oriba. He could never think of spinning yarn again with his fingers, to make blankets.

            His wife, after looking at the flouring mill, thought it was a pity that the Hopees (meaning the Oriba women), were obliged to work so hard to get a little meal to make their bread, when it could be made so easily.

            Tuba and his wife gleaned cotton in the fields one week, on the Santa Clara, where the cotton had been gathered by our people, and President Young gave him a suit of clothes.

            When we returned to Kanab, we found eighty Navajoes who had come in there to trade. Most of them were on foot, and had brought blankets to trade. Some of their women accompanied them, which is their custom, when going on a peaceable expedition.

            Comiarrah, one of their leading men, introduced his wife to me. She took hold of my hand, and said, "We have come a long way to trade with your people. We are poor, and have brought all we could on our backs. We have not much, and we want to do the best we can with it. We came home to our country three years ago, and found it naked and destitute of anything to live on. We once had many sheep and horses, but lost them all in the war. We were taken prisoners and carried to a poor, desert country, where we suffered much with hunger and cold. Now we have the privilege of living in our own country. We want to get a start of horses and sheep, and would like you to tell your people to give us as good trade as they can."

            They traded for fifty horses in Kanab, then went to St. George and other settlements, and traded all the blankets they

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had for horses, and went back to their own country quite satisfied.

            In September, 1872, I went to take Tuba home, as I had promised I would do. Brothers I. C. Haight, George Adair and Joseph Mangum accompanied us. We went by the old Ute crossing, and left some supplies for Professor Powell's party, at a point which had before been designated.

            On the east side of the river, we crossed some dangerous places, deep canyons and steep rocks. Some of our animals fell and bruised their legs; one was so badly injured that we were compelled to leave it. Another fell from a cliff into a canyon, and was killed instantly.

            We made a line long enough to reach the animal, by tying together lariats and ropes. A place was found where a man could descend to the pack, and the things were hauled up in parcels.

            After five days' traveling, visiting some of the Navajo ranches, and talking with the people, we arrived at Tuba's house in the Oriba village.

            After feasting a day or two on peaches and green corn, we started for the Navajo agency. We remained there over the Sabbath, and attended a meeting conducted by a Methodist minister, employed by the government to preach to the Navajoes.  

            We were granted the privilege of speaking in the afternoon. I spoke on the coming forth of the Book of Mormon, and about the ancient inhabitants of the American continent.

            On our way home we visited some of the principal Navajo ranches. Some Navajoes came to us to trade for horses. We camped one night with a party at the rock where young Geo. A. Smith was killed.

            One of them said he was there when young Smith was killed, and that some of the Navajoes tried to get up a dance over his scalp, but the majority of the party were opposed to it, and the dance did not take place. Most of them contended

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that the "Mormons" were a good people. The party that thought it right to kill the "Mormon," said, if the man who killed him would go and overtake his friends, and they would give him a present, they would acknowledge the "Mormons" to be a good people. He said the Navajo went on after us and returned with a gun that we gave him.

            The fact that an Indian overtook us, and that we gave him a gun, and recognized the revolver of George A. Smith on his person, has been mentioned in the account of young Brother Smith's death.

            We were told that the murderer soon died a miserable death, and the Navajoes believed it was because he had killed a "Mormon."

            The Navajoes continued to come to our settlements to trade, and went about in small parties, or singly, as suited them. They placed all confidence in us as their friends.

            In 1871-72, J explored many places between Lee's Ferry and Uinta Valley; assisted in locating a settlement on the Pahreah, in starting a ranch in House Rock Valley, and in building a small boat at Lee's Ferry,

            In the winter of 1873-74, I was sent to look out a route for a wagon-road from Lee's Ferry to the San Francisco forest, or the head waters of the Little Colorado. I procured the assistance of a Piute who lived on the east side of the Colorado, and was somewhat acquainted with the country. We readily found the desired route.

            In the spring of 1874, a company of about one hundred wagons crossed the Colorado, well fitted out, with instructions to form a settlement on the Little Colorado, or on some of the tributaries of the Gila. I was requested to pilot the first ten wagons as far as Moancoppy, and remain there for further instructions.

            For a considerable distance beyond the Moancoppy, the country is barren and uninviting. After they left that place,

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the first company became discouraged and demoralized, and returned.

            In the meantime, I occupied myself in putting in a crop. With some help, I planted twelve acres with corn, beans, potatoes and other vegetables.

            The companies that followed the one that had returned from the Little Colorado, partook of the same demoralizing spirit. They could not be prevailed upon to believe that there was a good country with land, timber and water, a little beyond where the first company had turned back. They all returned into Utah, and the great effort to settle the country south of the Colorado was, for the time being, a failure.

            The failure was evidently for want of faith in the mission they had been called upon to fill by the Lord, through His servants.

            When this company was sent into Arizona, it was the opportune time for the Saints to occupy the country. Soon after, the best locations in the country were taken up by others, and our people have since been compelled to pay out many thousands of dollars to obtain suitable places for their homes.

            The Navajoes carried, on a peaceful trade with our people until the winter of 1874-75, when a circumstance occurred which greatly endangered our peaceful relations with that people.

            A party of four young Navajoes went to the east fork of the Sevier River, to trade with some Utes in the neighborhood. In Grass Valley they encountered a severe snowstorm, which lasted for three days. They found shelter in a vacant house belonging to one McCarty. He did not belong to the Church, and had that animosity towards the Indians too common with white men, which leads them to slaughter the savages, as they are called, on the most trifling pretenses.

            The Navajoes becoming hungry during the delay, killed a

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small animal belonging to Mr. McCarty. In some way he learned of the presence of the party on his ranch, gathered up some men of like spirit with himself, came suddenly upon the Navajoes, and without giving them an opportunity of explaining their circumstances, killed three of them and wounded the fourth.

            The wounded man after enduring excessive hardships, made his way across the river and arrived among his own people.

            Telling the story of his wrongs, it aroused all the bitter spirit of retaliation, so characteristic of the Indians from tradition and custom. The affair took place in the "Mormon" country, where the Navajoes naturally supposed they were among friends, and not distinguishing McCarty as an outsider, the murder was laid to the "Mormons."

            The outrage created considerable excitement among both whites and Indians. When President Young heard of it, he requested me to visit the Navajoes, and satisfy them that our people were not concerned in it.

            Feeling that the affair, without great care, might bring on a war, I started at once for their coup try to fill my mission.

            I left Kanab alone. My son Joseph overtook me about fifteen miles out with a note from Bishop Levi Stewart advising my return as he had learned from the Piutes that the Navajoes were much exasperated and threatened to retaliate the first opportunity.

            I had been appointed to a mission by the highest authority of God on the earth. My life was of but small moment compared with the lives of the Saints and the interests of the kingdom of God. I determined to trust in the Lord and go on, I directed my son to return to Kanab, and tell Bishop Stewart that I could not make up my mind to return.

            Arriving at the settlement of Pahreah, I found Lehi Smithson and another man preparing to start for Mowabby.

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            We remained over night to procure animals for the journey. That night my son Joseph came to me again with a note from Bishop Stewart advising my return and stating that if I went on I would surely be killed by the Navajoes.

            When we arrived at the Moabby we found that the store house of two rooms which had been built there, had been fitted up in the best possible manner for defense. This had been done by three or four miners who had remained there, on account of the excitement, for which there appeared to be considerable reason.

            I felt that I had no time to lose. It was important to get an interview with the Navajoes before the outbreak.

            My horse was jaded, and wishing to go to Moancoppy, ten or twelve miles farther, that night, two brothers by the name of Smith brought in three of their riding horses, offered me one, and they mounted the others to accompany me.

            At Moancoppy I hoped to find some Oribas who would give me correct information about the temper of the Navajoes. Arriving there, we found only a Piute family and one Oriba woman. From them I learned that the young relatives of the Navajoes killed in Grass Valley were much exasperated, but the older men expressed a desire to see me before anything was done or any one hurt.

            This news was encouraging to me. It being now evening, we lay down and slept until morning.

            Tuba had been living at Moancoppy, and had left on account of the excitement. Some of his effects were lying around in a way that indicated that he left in a hurry.

            I was informed that Mush-ah, a Navajo with whom I was somewhat acquainted, and in whom I had some confidence, was camped at a watering place twelve miles east of Moancoppy. I hoped to be able to see and have a talk with him, and get up a conciliatory feeling without exposing myself too much to the ire of the Indians.

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            Arriving at the water where we expected to find Mush- ah we were disappointed. The place was vacated. We met a Navajo messenger, riding fast on his way to Moabby, to learn of affairs at that place. He appeared much pleased to see me.

            After a little talk, he pointed in the distance to a high mesa and said the Navajoes were camped at that point, and wished to see me.

            We arrived at the lodges after sundown; in the neighborhood were gathered a large number of horses, sheep and goats.

            Two or three gray-headed men came out to meet us good- naturedly, but did not appear as friendly as they had formerly. I told them my business. Soon afterwards some young men put in an appearance, whose looks bespoke no good.

            There being a good moon, a messenger was soon on his way to inform those at a distance of my arrival.

            I enquired for Hastele, who had been shown to me by the principal chief in our final peace talk three years before, and for whom I was directed to inquire in case of difficulty.

            I got no answer, which indicated to me that they did not wish for his assistance. I communicated to the old men the circumstances connected with the killing of the Navajoes in Grass Valley as I understood them. They replied that they were not ready for a talk or council and said, "When the relatives are all in we will talk."

            My spirit was weighed down with gloomy forebodings, and I would gladly have left the place could I have felt justified in doing so. Unless the Lord was with us, what were we to do with all these against us?

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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.

            The night passed, and a part of the forenoon of the following day, when the Navajoes who had been sent for began to gather in.

            About noon they informed me that they were ready for talk. A lodge had been emptied of its contents for a council room. It was about twenty feet long by twelve feet wide. It was constructed of logs, with one end set in the ground, and the top ends leaning to the centre of the lodge, and fitted together. The logs were covered with about six inches of dirt.

            A fire occupied the centre of the lodge, the smoke escaping through a hole in the roof. There was but one entrance, and that was in the end.

            Into this lodge were crowded some twenty- four Navajoes, four of whom were councilors of the nation. A few Indians were gathered about the entrance.

            The two Smiths and I were at the farther end from the entrance, with apparently not one chance in a hundred of reaching the outside, should it be necessary to make an effort to save our lives.

            The council opened by the Navajo spokesman asserting that what I had said about the murder of their relatives was

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false. He stated that I had advised their people to cross the great river and trade with my people, and in doing so they had lost three good young men, who lay on our land for the wolves to eat. The fourth he said came home with a bullet hole through him, and without a blanket and he had been thirteen days in that situation, cold and hungry.

            He also stated that I need not think of going home, but my American friends might if they would start immediately.

            I informed the two Smiths of the intention of the Navajoes concerning the disposal of myself. I told them they had been obliging to me, and I would not deceive them; the way was open for them to go if they desired to do so.

            They replied that they would not go until I went.

            Our three revolvers were hanging over my head. It was desirable to have them as well in hand as possible. I took hold of them, at the same time saying to our Piute interpreter, "These are in my way; what shall I do with them?"

            As I spoke, I passed them behind me to the Smiths, not wishing to give any cause for suspicion that I had any fears, or expected to use the weapons. I told the Smiths not to make any move until we were obliged to.

            The Navajoes continued to talk for some time, when I was given to understand that my turn had come.

            I told them of my long acquaintance with their people, and of my labors to maintain peace. I hoped they would not think of killing me for a wrong with which neither myself nor my people had anything to do; and that strangers had done the deed.

            I discovered that what I had said the day before had some influence with the grey haired men. None but grey haired men belonged to the council, but others were allowed to speak.

            The young men evidently feared that the council would oppose their desire for revenge. They evinced great intensity of feeling. The wounded man was brought in, his wounds exposed to the council and a stirring appeal made for retaliation by a

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young warrior. It stirred up the Indian blood from its very depths. He closed by asserting that they could do no less than put me to death.

            For a few minutes I felt that if I was ever permitted to see friends and home again, I should appreciate the privilege. I thought I felt one of the Smiths at my back grip his revolver. I said to him quietly, "Hold still! Do not make the first move, and there will be no move made. They never will get ready to do anything."

            This assurance came by the whisperings of the Spirit with- in me.

            When the excitement had died away a little I spoke to the Piute interpreter. He either could not or would not answer me, neither would he answer the Navajoes, but sat trembling apparently with fear.

            The Navajoes brought in another Piute, and recommended him as a man of much courage, and said he would not falter, but he was soon in the same dilemma as the other.

            After some further conversation they appeared a little modified, and in lieu of blood revenge, they proposed to take cattle and horses for the injury done them. They required me to give them a writing, obligating me to pay one hundred head of cattle for each of the three Navajoes killed, and fifty for the wounded one.

            This was a close place for me. I could go home by simply putting my name to the obligation. I reflected: Shall I acknowledge by my act that my people are guilty of a crime of which I know they are innocent; and neutralize all the good results of our labors among this people for fifteen years? Shall I obligate the Church to pay three hundred and fifty head of cattle for a crime committed by others? It is perhaps more than I should be able to earn the rest of my life.

            The sacrifice looked to me more than my life was worth. I replied that I would not sign the obligation.

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            One of them remarked that he thought I would by the time I had been stretched over that bed of coals awhile, point to the fire in the middle of the lodge.

            I answered that I had never lied to them, and that I would not pay for the wrong that other people had done. "Let the Americans pay for their own mischief, I will not sign a writing to pay you one hoof."

            Here the new Piute interpreter would not say anything more.

            A Piute chief standing in the door of the lodge spoke to him in an angry tone, and accused him of having a very small heart and little courage.

            The chief then asked if I was not scared.

            I asked, "What is there to scare me?"

            He replied, "The Navajoes."

            I told him I was not afraid of my friends.

            "Friends, " said he, "you have not a friend in the Navajo nation. Navajo blood has been spilled on your land. You have caused a whole nation to mourn. Your friend Ketch-e-ne, that used to give you meat when you were hungry and blankets when you were cold, has gone to mourn for his murdered sons. You have caused the bread he eats to be like coals of fire in his mouth, and the water he drinks like hot ashes. Are you not afraid?"

            "No," I replied, "my heart never knew fear."

            The Navajoes wished to know what the Piute chief and myself were talking about. The Piute repeated the conversation in their language. They then conversed among themselves; at times they manifested considerable warmth. I was asked if I knew Hastele.

            Replying in the affirmative, they asked, "What do you know about him?"

            I answered, "I know that Barben-ce-ta and others of your leading men, said at the great peace talk, that he was an honest man, and that all important difficulties between you and our

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people should be settled before him. I knew this affair should be settled before him, and have known it all the time we have been talking. I came here on a peace mission. If you will send Hastele into our country to learn the truth concerning what I have told you, let as many more come along as you like. I wish you would send the best interpreter you have along with him.

            "It is no use to ask me about pay. In the meantime your people can trade among the 'Mormons' in safety. They will be glad to see you if you will come in the daytime, as our people come into your country -- not to prowl around your lodges to steal and kill. I came to do as I agreed to at the good talk at Fort Defiance."

            I felt that the last I said had the desired effect. Their feelings began to soften.

            After some further conversation among themselves, the interpreter said, "They are talking good about you now."

            I replied, "I am glad; it is time they talked good. What have they said about me? '

            "They say you have a good heart, they think they will wait until they see their greater chiefs, and believe that the matter will be settled before Hastele."

            It was then agreed that I should come to Mowabby, in twenty-five days, and they would see if it was not advisable to send some one over, and satisfy themselves of the truth of my statement. Twenty-five notches were cut in a stick, and when they were all gone by cutting off one notch each morning, I was to be at Moabby .

            The history of my intercourse with the Indians on the east side of the Colorado, for fifteen years, had all been talked over. In fact I had been on trial before them for all my sayings and doings that had come within their knowledge. I was able to answer all their questions, and give good reasons for all my acts.

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            My mind had been taxed to the utmost all this time. I had been in the farther end of a crowded lodge, with no reasonable probability of getting out of it if I wished to, and without the privilege of inhaling a breath of fresh air.

            Some roasted mutton was brought in and presented to me to take the first rib.

            The sight of the roasted meat, the sudden change of affairs, together with the recollection of the threats of a very different roast to the one I had on hand, turned my stomach. I said to those around me, "I am sick,"

            I went to the door of the lodge. It was refreshing to breathe in the open air, and look out into the glorious moonlight. I thought it was midnight; if so, the council had lasted about twelve hours.

            A woman's heart seems kindlier than a man's among all people. A Navajo woman, seeming to comprehend my situation, came to me and asked if she could not get me something I would like to eat.

            She mentioned several varieties of food she had on hand, none of which I desired. She said she had been at my house in Kanab, and she saw I liked milk, and she would get me some. With a dish in her hand she went about among the goats stripping them by moonlight.

            She brought me about a pint of milk, which I drank, went into the lodge and lay down and slept until some of the party said it was light enough to see to get our horses.

            I asked the Navajoes to bring up our horses. I felt it was safer for me to remain in the lodge than to be out hunting horses, and liable to meet some of the angry spirits who had been about the council.

            The horses were brought and the Smiths and I were soon in our saddles, and leaving behind us the locality of the trying scenes of the past night.

            Again was the promise verified, which was given me by the

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Spirit many years before, that if I would not thirst for the blood of the Lamanites, I should never die by their hands.

CHAPTER XXI.

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

            I here give place to a letter from Mr. Smith to the Pioche Record, which was also republished in the Deseret News:

"MOABBY, Mohave Co., Arizona.

"February 5, 1874.

            "On the 15th of January, we were in the very act of packing the horses preparatory to a start, when an Indian arrived, who proved to be Tuba, the chief of the Moquis Indians, a friendly tribe who live in this part of the country.

            "I should have mentioned that this [the ferry] is the residence of John D. Lee, against whom I was deeply prejudiced on account of his presumed connection with the terrible Mountain Meadow massacre, an imputation, however, he utterly denies. I found him, on acquaintance, to be a very agreeable gentleman. Mr. Lee speaks the Indian language well, and through him we learned the cause of the chief's visit.

            "A Navajo chief who had received favors from Mr. Lee, and was well disposed toward him, arrived at Tuba's lodge that morning (having ridden all night) to get him to go and tell Mr. Lee that three Navajo Indians had been killed and one wounded by Mormons a few days before, in an affray in the neighborhood of Grass Valley, on the north fork of the Sevier River; that the wounded Indian had arrived at his camp the night before, and was now actively engaged in striving to rouse the Navajoes to war; that the young men were clamoring for revenge, and to warn him that he would probably be attacked within four days, and to prepare for defense.

            "Here was a dilemma. No possibility of obtaining assistance

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nearer than one hundred and fifty miles; Mrs. Lee and five children, and a helpless old man named Winburn, disabled by a lame foot, who had not risen from his bed for four months.

            "After a brief consultation we sent a letter to Fort Defiance, announcing the condition of affairs. Tuba agreeing to forward it forthwith by one of his Indians, and Mr. Lee and his eldest boy started to Kanab to bring assistance. As soon as he was gone we placed the house in the best state of defense we could and awaited the issue.

            "On the third day a Piute Indian sent by the Navajoes, arrived. After a long talk, Mrs. Lee acting as interpreter, we gathered that the young men of the tribe were at first determined on war, but that the chiefs were opposed to it for the present at least; and that they desired to await the arrival of Jacob Hamblin, who has acted as representative of Brigham Young, in all negotiations of importance with the Indians for the past twenty years, and learn what settlement of the affair he was willing to make.

            "This was favorable, as two of the slain Indians were sons of one of the chiefs. He wound up his remarks by inquiring if, in case the Navajoes did come here, we would purchase peace by giving up the old man, Winburn, to torture, in which case they would abstain from further hostilities.

            "With difficulty repressing our strong desire to shoot him on the spot, we declined the offer, and charging him with a message to the chiefs of the nation, that as soon as Hamblin arrived we would apprise them of his advent, we let him depart.

            "Matters remained in statuo quo until the 29th inst., when Messrs. Lee, Hamblin and Smithson, a son in-law of the former, and his wife, arrived, the advance guard of a party from Kanab, now on the road.

            "We communicated to Mr. Hamblin the message from the Navajo chiefs, and merely pausing to take some refreshments, he started at once for the nearest Moquis village, eight miles distant to send a messenger to them, to notify them of his arrival and request their presence, my brother and I accompanying him.

            "We reached there about sundown, and found, to our extreme disappointment, that all the Indians had gone to a big dance at the

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Oriba villages, sixty miles distant, with the exception of one lame Piute.

            "We remained there that night, and the next morning started for the Oriba village, taking Huck-a-bur, the lame Indian, who is a good interpreter, along with us.

            "We had not rode over fifteen miles, when we met the Piute, who had acted as the Navajo envoy on the former occasion. He said he was going to see if Hamblin had arrived, and expressed great delight at seeing him, saying that the Indians were extremely anxious to see him, and urging him to go back with him to the camp of the nearest Navajo chief, which he said was not more than fifteen miles distant and talk the matter over there.

            "After consultation, being anxious to lose no time, we consented, and after riding some twenty-five miles, instead of fifteen, we reached the Navajo camp, which consisted of only two lodges. A tall, powerful Indian, on whose head the snows of many winters had rested, welcomed us with impressiveness and an embrace like the hug of a grizzly bear, and invited us to enter.

            "The lodge (wick-e-up) which was substantially built of heavy cedar logs about fifteen feet long, was circular in form, like the skin lodges of the Indians of the plains, with an opening near the top to give vent to the smoke, and being covered with bark and dirt, was very warm and comfortable, which was none the less agreeable to our party, as it had been snowing hard all the afternoon. There were three Navajoes and three squaws, one of the latter a very pretty girl, and two Piutes.

            "After a friendly smoke, they furnished us a good and substantial supper of broiled and boiled goat's flesh and corn meal mush, the squaws grinding the meal in the old-fashioned way, between two stones.

            "Then the talk commenced. Hamblin, be it remembered, though perfectly familiar with the Piute tongue, knew nothing or very little of the Navajo language, so the services of our Huck-a-bur were called into requisition. The chief we came to see, I forgot to mention, was not there, but only, so they said, distant a few miles. As we were anxious to get back, we got the Navajo to dispatch the Piute to him

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that night, so that he might be there early in the morning, and the business be closed that day.

            "After his departure the talk went on. The Navajoes present expressed themselves anxious that the affair should be settled without further bloodshed, and said that was the wish of the principle men of the tribe. They said the Navajoes had long known Hamblin, and they believed he would do what was right.

            "Everything looked promising, and after smoking innumerable cigarettes with our savage friends, we retired to rest on a pile of buffalo skins and Navajo blankets worth a horse apiece, and slept soundly and well.

            "The next morning the Indians gave us an excellent breakfast, and we passed the morning sauntering about examining such articles of Indian manufacture as were new to us, and endeavoring to while away the time until the arrival of the chief.

            "A little before noon twelve Navajo braves armed with bows and arrows and rifles, rode up on a gallop, and dismounting, entered the lodge without shaking hands, and called in an insolent tone of voice for tobacco. We gave them some, and after smoking awhile they threw everything out of the lodge, saying there were more Navajoes coming, enough to fill the lodge. Sure enough, there soon rode up some more Navajoes, making nineteen in all, but still no chief.

            "To our inquiry as to his whereabouts, they replied he was gone to Fort Defiance. We took our seats, completely filling the lodge, and all hands smoked in silence for some time. Then the Indian whose lodge we occupied commenced talking, and spoke with only an occasional momentary interruption from the others for about an hour.

            "After him five or six others talked in rapid succession, and from their earnest tones and impassioned gestures, so different from the usual manner of Indians, we could see they were much excited.

            "We could not, of course, understand much of what they said, but could gather enough to know that the temper they were in boded no good to us. One old scoundrel, of brawny frame and hair as white as snow, talked in a stentorian voice, and his frequent use of the gestures of drawing his hand across his throat, looked particularly ominous.

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            "In about an hour more they ceased speaking, and after a pause told their interpreter to talk. He arose slowly, and walking across the lodge seated himself by Hamblin. He was a Piute, a slave of the Navajoes and as they have the unpleasant habit of sometimes killing their interpreters when they don't interpret to suit them, and as what he was about to reveal was not calculated to render us very amiable, I could excuse the tremor that shook him in every limb.

            "He finally commenced, in a low tone, to speak to the following effect: The Navajoes believed that all Hamblin had said the night before was a lie, that they thought he was one of the parties to the killing, and with the exception of three, our host and two others of the old Indians, all had given their voice for death.

            "Most of them were of the opinion that it was best not to kill my brother and myself, as we were 'Americans,' but to make us witness the torture of Hamblin, and then send us back on foot. As we were not likely to desert a comrade at such a time, this was but small comfort.

            "Hamblin behaved with admirable coolness, not a muscle in his face quivered, not a feature changed as he communicated to us, in his usual tone of voice, what we then fully believed to be the death warrant of us all.

            "When the interpreter ceased, he in the same easy tone and collected manner, commenced his reply. He reminded the Indians of his long acquaintance with their tribe, of the many negotiations he had conducted between his people and theirs, and his many dealings with them in the years gone by, and challenged them to prove that he had ever deceived them -- ever spoken with a forked tongue. He drew a map of the country on the ground, and showed them the improbability of his having been a participant in the affray.

            "To this insolent inquiry, 'Imme-cotch navaggi?' (ain't you afraid?) he replied with admirable presence of mind, 'Why should we be afraid of our friends? Are not the Navajoes our friends and we theirs? Else why did we place ourselves in your power?'

            "He spoke for a long time and though frequently and rudely interrupted, his patience and nerve never gave way, and when he ceased, it was apparent that his reasoning had not been without

134 JACOB HAMBLIN.

effect in their stubborn bosoms. But the good influence was of short duration.

            "A young Indian, whom we afterwards learned was a son of the chief, and brother of two of the slain Indians, addressed the assembled warriors, and we could see that the tide was turning fearfully against us. He wound up his empassioned harangue by springing to his feet and, pointing to an Indian who had not yet spoken, called to him to come forward. The Indian came and kneeled before him, when with one hand he took back his buckskin hunting shirt, revealing the mark of a recent bullet wound, and with the other pointed to the fire, uttering, or rather hissing, a few emphatic words, which we afterwards learned were a demand for instant death by fire.

            "The effect was electrical. The sight of the wounded brave roused their passions to the utmost fury, and as we glanced around the savage circle, our hands involuntarily tightened their grasp on our six-shooters, for it seemed that our hour had come.

            "Had we shown a symptom of fear, we were lost; but we sat perfectly quiet, and kept a wary eye on the foe. It was a thrilling scene. The erect, proud, athletic form of the young chief as he stood pointing his finger at the kneeling figure before him; the circle of crouching forms; their dusky and painted faces animated by every passion that hatred and ferocity could inspire, and their glittering eyes fixed with one malignant impulse upon us; the whole partially illuminated by the fitful gleam of the firelight (for by this time it was dark), formed a picture not easy to be forgotten.

            "The suspense was broken by the Navajo, our host, who once again raised his voice in our behalf, and after a stormy discussion, Hamblin finally compelled them to acknowledge that he had been their friend; that he had never lied to them and that he was worthy of belief now.

            "The strain was over and we breathed freely once more. We smoked the pipe, or rather the cigarette, of peace, and a roasted goat being shortly produced, we fell to with a will, and gnawed ribs together as amicably as if it had not been just previously their benevolent intention to roast us instead of the goat.

            "By this time it was past midnight, the discussion having been prolonged for eleven hours. I never was so tired in my life. Eleven

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hours in a partially recumbent position, cramped for room, with every nerve strained to its utmost tension, and momentarily expecting a conflict which must be to the death, is tolerably hard work.

            "After supper it was arranged by Hamblin that we should go home in the morning, and await the arrival of the chief, for whom they promised to dispatch a trusty messenger. We slept by turns till morning broke, when we bid our amiable friends good-by and started for Mowabby, where we arrived about eight o'clock in the evening, to the great joy of Boyd and Pattie, who had given us up as lost.

            "This was five days ago, and today the Navajo chief arrived, and after a long discussion, agreed to settle the matter for a certain number of cattle and horses; but their demands were so exorbitant that I am sure that they will never be complied with.

            "Mr. Hamblin leaves tomorrow morning for St. George to lay the matter before Brigham Young, and he is to meet the chiefs here again, with the answer to their demands, in twenty-five days from today.

*********

            "We shall, probably, in the course of the trip visit the village of the Oribas, a people who build three- story houses of stone, and whose greatest term of reproach to one another is he is a lazy man.

*********

            "In conclusion I wish to give my testimony to the bearing of Mr. Hamblin during the trying scene I have endeavored to depict. No braver man ever lived.

            "J. E. S"

            The writer of the foregoing letter and his brother acted a different part from what I did and acted it well.

            He describes some things better than I can. As I have before remarked, ever since I began to have a correct insight into Indian character, I have felt anxious to do all the good in my power, and have endeavored to settle difficulties with them without bloodshed.

            Much good, I trust, has been done by going into their

136 JACOB HAMBLIN.

midst and reasoning with them, when their minds were made up to avenge some wrong. I reason with an Indian as an Indian.

            For example, Mr. Smith did not understand the motive of the Piute messenger of the Navajoes who asked at Mowabby if they would give up the lame man to torture if the Navajoes would agree on that condition to abstain from further hostilities. The Piute thought that the lame man was of but little use, and hoped by the sacrifice of him to save the others.

            From his standpoint his motive was good. Had Mr. Smith understood the Indian character better, he probably would have had no disposition to kill him.

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.

            I started home with my jaded horse, and got along by alternately riding and walking. I met some families on their way to settle at Moancoppy.

            I told the brethren that I thought the place could be safely settled, if they would leave their women and children on the west side of the river until matters were arranged. I camped with them over night, and gave them an insight into our affairs with the Navajoes, and particularly requested that they would not converse with them about their difficulty with us.

            Soon after arriving at Kanab, I went to St. George and visited Presidents Brigham Young and George A. Smith. I then

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returned to Kanab, and worked about home until it was time to go over the river to meet the Navajoes as I had agreed to.

            Through hardship and exposure my health was somewhat impaired. I endeavored to get a light wagon, that I might travel more comfortably than on horseback, but without success. I set out with a horse and three blankets. Soon after a blowing, chilling storm of rain and sleet commenced, and I became thoroughly wet.

            I rode twelve miles to Johnson, when I was scarcely able to sit on my horse. I could proceed no farther, and stopped with Brother Watson, who was living in his wagons and a temporary camp prepared for winter. Sister Watson cared for me as well as circumstances would permit.

            The storm continued the next day until afternoon, when the weather appeared a little more favorable. I was scarcely able to mount my horse, but I did, and started on my way.

            The storm soon came on again, and again I was thoroughly wet. I traveled until after dark, and stopped at a vacated house at the Navajo Wells, ten miles from Johnson. In dismounting, I fell to the ground.

            It was in a place where travelers on that road usually camped, and the wood had been gathered for a considerable distance around; and had there been fuel I would not have been able to go after it.

            It was a dark, dismal time, and it appeared to me that I could not live until morning. I prayed to the Lord to have pity on me, and save my life. I succeeded in getting myself and horse into the house out of the storm.

            I felt my way to the fireplace, and was much surprised to find some good, dry wood. I soon had a fire, and, leaning against one side of the fireplace, with my blankets drawn closely around me, and with a small blaze of fire, I was soon warm, and slept until morning.

            When I awoke I felt well, and quite able to pursue my

138 JACOB HAMBLIN.

journey. I went by the Pahreah settlement, and from there Brothers Thos. Adair and Lehi Smithson accompanied me to Mowabby. There I found Ketch-e-ne and a deputation from the Moquis towns.

            Ketch-e-ne renewed the former demand for three hundred and fifty head of cattle for the injury done himself and his people. I told him that when I went home I might talk with the chiefs of my people about it, but would make no promises.

            Hastele, whom I wished to see, did not put in an appearance.

            I went on and visited all the Moquis towns, and told the people the object of my visit. I requested them to tell all the Navajoes they had an opportunity of seeing, that I had come there according to agreement, and, as they had failed to meet me as I had expected, if they would come over the river, I would be on hand to show them that I had told the truth. Feeling satisfied that things would work all right, I returned home.

            Some of the brethren who went to Moancoppy visited the Navajoes, and talked unwisely about affairs. They, in turn, talked and threatened in a way that frightened our people, because they found they could do it, and the mission was broken up.

            I had passed through many perils to establish a mission among the Indians on the east side of the Colorado, but on account of the sayings and doings of unwise brethren, the time came for it to be broken up. The Moancoppy was ordered to be vacated, and I went to assist in bringing the people away. They brought away the feeling with them that there would be another Navajo war.

            I attended the quarterly conference at St. George, in May. The war question and the necessity of putting a guard at the crossing of the Colorado were agitated.

            In speaking in the tabernacle on Sunday, I told the congregation there would be no trouble with the Navajoes, and as

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soon as the summer rains commenced, there would be a party of them over. I felt an assurance of this from what I knew of circumstances, and the whisperings of the Spirit within me.

            It was decided to establish a trading post at one of the crossings of the Colorado, east of St. George. For this purpose a party was sent out under the direction of Bishop Daniel D. McArthur.

            As I was acquainted with both crossings, I was called upon to go with them. The ferry was selected. In traveling with Brother McArthur to the Ute crossing, thirty miles above the ferry, and back, I gave him a detailed account of our affairs with the Navajoes.

            I told him that I considered the breaking up of the Moancoppy mission as unnecessary, there would be no trouble with the Navajoes, and some of those among them who had authority to settle their difficulties with us would be over as soon as the first rain fell.

            That night there was a heavy shower. The following day I started for home by way of the Pahreah settlement, and Brother McArthur went on to the ferry.

            Before separating, I told the brethren they would meet the Navajo peace party that night at the ferry, and they would travel to Kanab together.

            They asked me how I knew. I told them I knew they would be over, for they would just have time to get to the ferry since the rain.

            Arriving at Kanab I found Hastele and his party, including two good interpreters.

            I had been away so much, that my family seemed badly in need of my help at home, and I, at the time, thought I was justified in remaining with them. I requested Brother Ammon M. Tenney to go with Hastele over on to the Sevier River, and satisfy him of the facts concerning the murder of the young Navajoes.

140 JACOB HAMBLIN.

            After the party had gone I began to work in the garden, but everything went wrong, and I felt that I had done wrong in remaining behind.

            I continued to try to accomplish some necessary work, until I was seized with such a violent pain in one of my knees, that I had to be assisted into the house. I sent for my horse, was assisted into the saddle, and was soon on my way to overtake Hastele. The pain left my knee, and I was soon all right.

            I overtook the Navajoes sixty miles from Kanab. Everything worked well for showing up the facts connected with the murder. The brethren we fell in with rendered all the assistance in their power.

            I had talked to the Navajoes and explained to them the locations of the "Mormonis" and the Gentiles, and what took place at McCarty's ranch. T had telegraphed to Bishop Thurber, of Richfield, and Brother Helaman Pratt to meet us at the lower end of Circle Valley. We arrived there before them and waited. I told Hastele there would be two "Mormons ' there that evening, who knew more about the affair than I did, and they were men of truth.

            We were camped near the road, where men were passing both ways, on horseback and in wagons. When the two brethren were approaching, and still a considerable distance off, Hastele arose to his feet, saying, 'There come the two men we are waiting for."

            As they drew near, he remarked, "Yes, they are good men, men of God.''

            As the brethren dismounted, Hastele embraced them in true Navajo style.

            I mention this as one of the many circumstances that have come under my notice, which prove to me that many of the Indians, and especially the honest- hearted, are blessed with much of the spirit of revelation and discernment.

            The following morning when arranging to visit the spot

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where the Navajoes were killed, Hastele spoke as follows: "I am satisfied; I have gone far enough; I know our friends, the 'Mormons,' are our true friends. No other people we ever knew would have taken the trouble they have to show us the truth. I believe they have good hearts. Here is Jacob; he has been traveling about to do good all winter and spring, and is going yet. When I get home I do not intend my tongue to lay idle until the Navajoes learn the particulars of this affair "

            Hastele started for Kanab; Brothers Thurber and Pratt, a Mr. Boyd, who was sent by the agent at Fort Defiance to accompany the Navajo delegation, the two Navajo interpreters and I went to Grass Valley, to see the place where the Navajoes were killed. Having satisfied the interpreters, we returned by way of Richfield.

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.

            Returning to Kanab, we found Hastele and his companion waiting for us. It was thought advisable for me, with Brother A. M. Tenney as Spanish interpreter, to visit the Indians on the east side of the Colorado River, and go to Fort Defiance and have matters properly understood there. We visited the Moquis towns, and had much interesting talk with the people.

            Arriving at the Navajo agency, we found there a Mr. Daniels, who had been sent out by the government to inspect the Indian agencies. He had called on the agent at Fort Defiance to report the condition of his agency. Learning of the Utah difficulty with the Navajoes, he made an effort to throw the blame on the "Mormons."

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            The Indian who escaped wounded from the massacre in Grass Valley was there. Mr. Daniels examined him very closely. He also heard the report of Mr. Boyd, who accompanied Hastele, to learn the facts of the case. All the facts elicited, gave a favorable showing for our people. Mr. Daniels was disappointed and evidently vexed. He gave me to understand that I did not belong to the council, and was not wanted there.

            As I left the room, a Rev. Mr. Trewax, who was there by government appointment to preach to the Indians, invited me to his room, saying that he would very much like to talk with me.

            I replied that I had no objection to talking with him if his object was to obtain correct information.

            Being seated in his quarters, he asked what our religious faith was, and from what source we had derived it.

            I told him "We prove the truth of our religion by that book'' (pointing to a Bible that lay on the table). "If you will read what Christ taught, you will learn what our principles are. They are from heaven."

            "Is it possible," said he, "that your people believe the Bible?"

            I replied, "We are the only people I have met during the last forty years that do believe the Bible. Many profess to believe it, but when I open and read it to them, I find they do not."

            Said he, "My dear sir, I believe every word of it."

            I replied, "Then we are brethren." I spent nearly half a day with him. He assented to the principles of the gospel as expounded in the New Testament, and to the patriarchal order of marriage.

            When asked to explain what was meant by the stick of Ephraim and the stick of Joseph, in 37th chapter of Ezekiel, he said he thought it meant that both Judah and Ephraim should write. He believed the Bible to be the stick of Judah,

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but where the stick of Ephraim was he did not know. He had thought much about it, but it was a mystery to him.

            I told him to wait a short time, and I would bring him the stick of Ephraim. I went out and came back with a copy of the Book of Mormon, which I had brought from home. He appeared much surprised, and grasped the book with some energy. He examined the testimony of the three witnesses, and said, "Surely this book is the best or worst thing that ever was."

            I permitted him to keep it. When I left the place he told me he had read some thirty pages of it, and had not discovered anything in it contrary to the Bible.

            Matters were settled between the ' 'Mormons" and Navajoes on the basis of our great peace talk at the same place, the 2nd of November, 1871. The truth was brought to light, and those who wished to throw the blame of murdering the young Navajoes upon the Saints were confounded.

            This business was finally closed at Fort Defiance, on the 21st of August, 1874. The Navajoes expressed themselves as fully satisfied that I had told them the truth when I visited them the previous winter. I felt that the Lord had greatly blessed me in filling the mission assigned me, of convincing the Indians that we had not injured them, and thereby maintaining peace.

            Doubtless a war had been prevented, and the faith of the Indians on the east side of the Colorado greatly strengthened in our people.

            It is evident to me that I was indebted to the special favor of my Heavenly Father, for the preservation of my life to accomplish this work. At the close of these labors I found myself three hundred miles from home, rather jaded and careworn, but full of thanksgiving for the happy termination of my labors.

            On our way home we had some very pleasant visits with the Indians.

144 JACOB HAMBLIN.

            In the winter of 1874-75, I assisted in carrying on a trade with the Navajoes at Lee's Ferry. One of my sons was with me. I introduced the boy to Ketch-e-ne, the father of two of the Indians killed in Grass Valley. He turned away and wept, apparently much dejected. His friends told me that the loss of his sons was killing him. I afterwards learned that he died about two months after I saw him at the river.

            The Navajoes carried on quite an extensive trade with our people, principally in exchanging blankets for horses.

            In 1875, a number of brethren were called to again establish a mission at Moancoppy.

            The winter of 1875-6 I had the privilege of remaining at home. My family was destitute of many things. Some mining prospectors came along, and offered me five dollars a day to go with them, as a protection against the Indians. To go with them could not injure the interests of our people. It seemed like a special providence to provide necessaries for my family, and I accepted the offer. I was gone sixty days, for which I received three hundred dollars.

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.

            In May, 1876, Brothers D. H. Wells, Erastus Snow and other leading men among the Saints, were sent to visit the new settlements in Arizona. I was sent with them as a guide. The Colorado was then high -- a raging torrent. The current shifted

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from side to side, and the surging of the waters against the rocks caused large and dangerous whirlpools.

            We put three wagons and some luggage on the ferry boat.

            We were under the necessity of towing the boat up stream one mile, to give a chance for landing at the proper place on the other side of the river. When taking the boat around a point of rock, the water poured over the bow. Word was given to slacken the tow rope. In doing so, the rope caught in the seam of a rock, and the draft on the boat continuing, the bow was drawn under water.

            In a moment the rapid current swept the boat clear of its contents. Men, wagons and luggage went into the surging waters.

            When I plunged into the cold snow-water to swim, my right arm cramped, which caused me to almost despair of getting ashore. A large oar was passing me, and I threw my arm over it to save myself from sinking. About the same time Brother L. John Nuttall caught the same oar, so I thought it best to try to swim with one arm. However, I was soon able to use both, and went safely to shore.

            I ran down the river bank, got into a skiff with two others, pulled out to the heads of the rapids, and saved a wagon and its contents on an island. The other two wagons with all the valuables they contained, including the most of our supplies, passed over the rapids into the Grand Canyon of the Colorado.

            On getting together we found that Brother Lorenzo W. Roundy was missing. He was said to be a good swimmer, and it is probable he was taken with the cramp and sank at once. His body has never been found.

            Brother Lorenzo Hatch sank deep into the river, but saved himself from drowning and was picked up by the skiff.

            Brother Warren Johnson and another man hung to a wagon until they were taken up with the skiff, just in time to save them from going over the rapids.

146 JACOB HAMBLIN.

            This unfortunate affair occurred on the 28th of May. We gathered up what was left of our outfit, and visited the missions at Mowabby and Moancoppy, and the settlements on the Little Colorado.

            About the 1st of December, President Young desired me to take a small company, and look out a route for a wagon road from Pierce's Ferry, south of St. George, to Sunset on the Little Colorado; "for," said he, "our people will want all the choice places where there is water and grass."

            Brothers Wilford Halliday from Kanab, Joseph Crosby, Calvin Kelsey, Samuel Alger and Hyrum Williams from St. George accompanied me.

            We left St. George the 13th of December, 1876. We took a route to the ferry a little east of our former one, in order to strike the new crossing of the Colorado, five miles above the old one.

            We remained at the river two days, and assisted Brother Harrison Pierce to construct a skiff, with which we conveyed our luggage across; but we forded our animals. After crossing the river, we still took a course east of our former one and the first day arrived in Wallipie Valley, an unknown country to me.

            We camped on the north side of the valley under a bluff, where we found a seep of water, or wet ground. We dug a little, and found sufficient water for our use.

            The finding of this was entirely providential, as none of us were acquainted with the country, and we had no guide. It fulfilled a promise made to us by President Young when we left St. George, that when thirsty we should find water where we did not expect it.

            In the morning we took with us what water we could. We traveled a south-easterly direction, and, as fast as was practicable. At night we made a dry camp, and guarded our animals. The next day we pursued the same course as the day before.

JACOB HAMBLIN. 147

            During the long, weary day's travel, the brethren asked when I thought we would get water again. I told them they knew as much about the water as I did, on the course we were going, but we were going the course President Young had told me to take, and I felt impressed that we would get water that night.

            We slowly wore away the miles, until, nearing the foot- hills of a mountain peak, our hopes ran high on discovering signs of stock. Two or three miles farther, as we turned around the point of a hill, we came to a house and corral. We found the place occupied by a Mr. Stevenson. He told us to turn our animals into his yard, and that there was a pump and good water.

            It was a mining camp, and water had been obtained by digging. From Mr. Stevenson I obtained information of the watering places between there and the part of the country I had before traveled over. This relieved us from any anxiety about water.

            The day we left Mr. Stevenson's, we came to an old road which had not been used for some time, but it could be followed. This led us to our settlements on the Little Colorado.

            Arriving there we found the Saints feeling well. I was much pleased to see my daughter Louise. One is likely to appreciate friends and relatives when found by traveling in the desert.

            After a short visit we started home, intending to return the same way we had come. The third night out it commenced snowing and blowing. In the morning we concluded that it would not do to continue our journey, as we would see only a short distance on account of the storm.

            The best available shelter we could find was a log cabin without a roof, and the spaces between the logs unchinked. We had a wagon sheet which we stretched over our heads, and we were partially sheltered from the driving storm. There we

148 JACOB HAMBLIN.

remained two days and nights, during which time it snowed incessantly.

            The storm abated the third morning, but the snow lay very deep. Hunger and cold had so used up our horses that we concluded to make the best of our way south, out of the mountains. The third day we got out of the snow, and to the sunny side of a hill, where there was plenty of green, luxuriant grass for our animals. They had plenty, but there was little food for ourselves.

            Going out, we had cached supplies for our return trip, but being under the necessity of taking a different route, it was not available.

            We went to a military post called Camp Apache, and asked for supplies. We were refused, as it would break orders from the government to let us have them. We applied to a Mr. Head, who kept a sutler's store and made known our situation. He thought we ought to know better than to travel without money.

            I prayed to the Lord to soften the heart of some one, that we might obtain food. I again went to Mr. Head, and told him that we were from Utah; that when we left home we did not expect to see any one to spend money with; that instead of money we took plenty of supplies, which we left in the mountains to use on our return trip, but we could not go the same way home on account of the snow, and if he would let us have enough food to last us home we would send him the pay.

            "Oh," said he, "you are Mormons, are you! What do you want to last you home?"

            He then let us have what we asked for.

            Arriving at the crossing of the Colorado, south of St. George, we found that the flour and meat we had left there had been used, but we obtained some wheat which we boiled and lived on for five days, or until our arrival in St. George.

            I gave President Young an account of my trip. I had con-

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siderable additional conversation with him, in which he said to me:

            "I know your history. You have always kept the Church and Kingdom of God first and foremost in your mind. That is right. There is no greater gift than that. If there are any men who have cleared their skirts of the blood of this generation, I believe you are one of them, and you can have all the blessings there are for any men in the temple."

            It was the last time I talked with President Young. He died the following August. The assurance that the Lord and His servant accepted my labors up to that time, has been a great comfort to me.

            In the spring of 1877 I thought I would try to raise a crop. I found that the land had been so divided in the Kanab field, that what was considered my share was nearly worthless. I sowed some wheat but it proved a failure.

            Some time in August I gathered up a little grain, and started for the mill, about one mile and a half above Kanab, in the canyon. On the way I met an expressman, who had directions for me to start forthwith to the Navajo country, with Deputy-sheriff Fouts, of Richfield. A criminal had broken from jail, and it was believed that we would prevent his escape.

            I took my horses from the wagon, agreed with another man to do my milling, and in a very short time was on my way for the crossing of the Colorado.

            Here we first learned of the death of President Brigham Young.

            We learned that the man we were in pursuit of had not crossed there. It was thought advisable to visit the Moquis agency, and make arrangements to secure his arrest should he appear in that part of the country. We traveled one hundred and fifty miles east, in the hot days of August.

            In passing through the Moquis towns, we found the people making much ado to bring rain to save their crops. They scat-

150 JACOB HAMBLIN.

tered corn meal in the paths leading to their fields; the women dressed in white, and sat on the tops of their houses, looking to the ground through an opening in a blanket wrapped around their heads.

            Others of the people went about with solemn countenances to induce the great Father of us all, as they express it, to send rain. By doing as they did, they believed He would be more ready to pity them and grant their request.

            Several came to me and requested that I would pray for rain, asserting that I used to help the Piutes to bring rain, and they thought they were as much entitled to my prayers as the Piutes.

            I felt to exercise all the faith I could for them, that they might not suffer from famine. In all their towns there fell, the following night, an abundance of rain.

            Returning from the Moquis agency, we found the people of the towns feeling well. They said enough rain had fallen to ensure them a crop of corn, squashes and beans. We noticed that in and around their towns and fields it had rained very heavily, but on either side the ground was dry and dusty.

            On my return home, I found that the fall crop I had planted was too far gone with drouth to make anything, but through the blessings of the Lord I was able to provide necessaries for my family.

            This seems a fitting place to close this little narrative of incidents in my life.

            In my simple way I have furnished the facts for the pen of Brother Little, with the hope that their publication may be a testimony to many of the truths of the gospel, and of the power of revelation to all who will seek for the whisperings of the Holy Spirit.

            I desire this narrative to be a testimony to all who may read it, that the Lord is not slack concerning any of His prom-

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ises to His children. My whole life, since I embraced the gospel proves this fact.

            If this little book shall leave a testimony of this to the coming generation, I shall be satisfied.

Life of Jacob Hamblin part 1