A BUFFALO HUNT—A THRILLING SIGHT—CONVERSATIONS WITH THE INDIANS—SCURVY—ANSWER TO PRAYER.
At this time we had an abundance of buffalo, deer and elk meat, killing from five to forty buffaloes in one day, and as I have witnessed several of these buffalo hunts, I will tell my young readers how the Indians proceed in hunting and killing them.
In the first place, there is a chief or president over every company starting out to hunt, so that good order may be kept; otherwise the buffaloes would be frightened away, and perhaps only one or two of a large herd be killed.
The chief in charge, when first in sight, calculating the number there are, and the distance from them, gives his orders, telling who must follow next to him, and who next, and so on until about twenty of those who have good horses are chosen to follow him. After these, all who have horses follow if they choose to do so.
Sometimes it is better to keep at a distance from the buffaloes, until the chief and his chosen men scatter the band, when those behind follow the buffaloes and soon kill them.
The chief and party start off, walking their horses, and on the lee side of the buffaloes, until they are seen by the game, which sometimes does not occur until they ride within a few rods of them. As soon as the buffaloes see these horsemen they run from them.
The chief, riding in among them, first picks out the best and fattest animal he can find, and kills it. Then follow the others, each doing likewise. By this time the herd is scattered. These men load their guns again and follow them, killing as many as they can. In a short time as many as fifty Indians are after them on horses, and the buffaloes scatter all over the country. They can be seen in twos, threes, or in larger numbers, with Indians trying to catch up with them. Those having the best horses kill the most buffaloes.
If the hunt is near a village, which is often the case, the old men and women go out and skin the animals killed, and help themselves to as much meat as they can pack. The robe belongs to the party who killed the animal.
At one hunt there were about 400 buffaloes, the largest number I ever saw together while with the Indians.
This was the best and most exciting hunt I ever saw, and I know of no scene that I ever witnessed, either before or since, that was so exciting and interesting to me. I saw a sham fight in 1838, when 20,000 British troops were engaged for three hours, and were viewed by Queen Victoria, the Duke of Wellington, Lord Hill, Marshal Soult, and other notables. The troops were well drilled, equipped in splendid style, rode fine horses, and when moving in masses from one place to another with their glittering accoutrements, breastplates, helmets, etc., they presented a grand appearance; yet it was not to be compared for real interest to the spectacle presented by this buffalo hunt.
Each Indian had nothing but a blanket or robe around his loins, and carried only a bow and a quiver of arrows (but few having guns) for his weapons.
To see those Indians galloping at full speed, with their hair flying in the wind, after the black, wild animals, in a wild and desert country, with only nature for their instructor, was to me the most thrilling and soul-stirring sight I ever beheld in my life, and one I shall never forget. Old as I am (62 years), I would go farther to see another such a hunt, than I would to see a sham fight, such as the one mentioned.
Fifty buffaloes were killed in this hunt, and after it was over we remained in camp for three weeks, to give the women a chance to dry the meat and dress the robes, as we had no means of carrying them in their green state.
By this time I had learned considerable of their language and was able to converse tolerably well with them; and, when sitting in the evening with some of the chiefs, they would ask me to talk to them about our people, wishing to know where we were going, and why we were going so far from our white brethren, etc.
An old Frenchman interpreted for us as I talked, he knowing that I could understand enough of their language to detect it if he did not translate my words correctly. I gave them a brief history of the Church, the principles taught by the Prophet Joseph, his and his brother Hyrum's death, and also of the Book of Mormon (having one with me, which I showed them). I also told them where their forefathers came from, where they first landed, and how they, like us, had been scattered and driven from the rising almost to the setting sun.
These conversations were many, and always very interesting to them. I may here mention that, when I left the nation, the chief with whom I stayed asked me for the Book of Mormon, and told me he would keep it as long as he lived, and his son would keep it after him; for he wanted to have the book that could give the history of their fathers always with them. I handed it to him, and he thanked me, kissing the book, and saying it would be good medicine for his people, for he should feel as though his fathers were with them when he had the book.
Eating, as I had, so much fresh meat without vegetables or bread, and having but little exercise, I did not feel as well as I had done, and found a kind of scurvy breaking out on my right side. I had seen something of the kind on some of the Indians, but nothing so bad as mine. All I could do was to apply buffalo fat to the parts affected.
The time came when we had got our robes dressed and meat sufficiently dried to cache, so that we could leave the next morning. My leg was swollen, and I feared if it continued it might get so bad that I could not walk.
I prayed at night that the Lord would cause the swelling to go down, and give me sufficient strength that I might be able to walk the next day.
The next morning the swelling was gone, and I was able to walk nine miles.
Here we killed more buffaloes, and stayed a few days to dry meat, which we did by cutting it about an inch thick, and putting it upon sticks above the fire in the lodges.
We next moved on to the upper forks of Running Water River, and very near to the extent of the Poncas' hunting ground. Beyond theirs were lands belonging to the Brules, a tribe of the Sioux.
STRENGTH IN TIME OF NEED—AFFLICTED LIKE JOB, WITH BOILS—SCRAPING WITH A POTSHERD PLEASANT—MY PRAYER ROOM—DRESSING BUFFALO ROBES—DINING ON COTTONWOOD BARK—INDIAN SELF-DENIAL.
I suffered much pain at times with the sores that covered my right side, from my face all the way down to my ankle; but, strange to say, the swelling on my knee, which would increase after each day's travel, so that I could scarcely walk across the lodge, would go down when we had occasion to travel, so that I could walk from one camping place to the next.
Some of my readers may think I imagined this to be the case, but it was no imagination of mine, for this continued for several weeks just as I have stated.
After remaining a few days in camp, I was one mass of boils, from the size of a pea to that of a small marble, and so close together that they touched each other. At times I suffered a great deal of pain, and at other times I suffered with itching, which was terrible. This was when the sores were partially healed, and the surface had become hard, and while in this state I often, on a fine day, would go where I could not be seen, get on the sunny side of a hill, strip off my clothes, and, with a flat stick, scrape my sores.
I had read of Job scraping his boils with a potsherd, and pitied him, but if he took as much comfort as I did in scraping mine, he had no need of pity; for to me it was a great pleasure to get rid of the itching, and the scraping tended to relieve me in this respect. The boils, however, would only remain healed about a week, when they would begin to swell for a few days, giving much pain, and then break out again, which caused me to feel faint and weak.
Notwithstanding this affliction I felt blessed of the Lord, and was not discouraged. A short distance from the village there was a large patch of plum bush, about two acres in area, with deer tracks through it, and a large space clear of brush in the center. This I chose for my prayer room during my stay there. I asked the Lord to bless and sanctify it for this purpose, which I feel assured He did. I went there three times a day for prayer, and I felt many times, when praying, that the Lord was there.
This was about the last of November; the weather was very cold, and there was some snow on the ground.
It was a busy time for the women, who were all engaged in drying meat, and dressing robes and skins for sale. We had killed up to date, 1,500 buffaloes, besides other game.
It takes from two to three days to dress a robe. In the first place, they scrape it on the flesh side until it becomes thin, then they soak some of the buffalo's brains in warm water, and put this liquor on the flesh side until it will not retain any more. The brain of an animal is sufficient to dress its skin or robe, and sometimes more than sufficient. After the robe or skin has become well soaked through with the brain liquor, it is stretched tight upon sticks, with the skin side to the sun, if the weather be fine, and if cloudy, a fire is made to dry it. While the drying process is going on, the party dressing it rubs it on the flesh side with a piece of sandstone about the size of a brick. This is continued until it is perfectly dry and soft. All robes and skins are dressed in this manner except small skins, which are rubbed with the hands.
On a fine day, I have seen as many as 70 squaws at work at one time, dressing robes. These robes and skins are their harvest, as much so as a good crop of grain is to the farmer, as they sell all they do not need to traders, who are licensed to purchase from the Indians by the government. A good robe was worth about two dollars in cloth, ammunition, coffee, sugar, salt, etc. Sometimes the Indians would give three or four robes, or even more for a blanket, which was thought to be much better to wear around them than a buffalo robe. The Indians who could afford to wear a blanket, considered themselves much better dressed than their fellows.
The lodges were all made of buffalo skins; it took from five to eighteen skins, according to the size, to make one lodge. These were all made by the squaws.
During our lengthy stay at the place last mentioned, the weather was very cold and stormy, and the feed for our horses was very poor; but there was considerable cottonwood timber growing on the banks of the river, and a good many of the young trees were cut, and the under bark used to feed the horses. They were very fond of it, and I was informed by the Indians that this bark, during the winter months or before the buds burst in spring, was nearly as good for them as corn.
I may here mention that I remember testing the value of this bark as food, myself, during our return journey. We had no meat for three days, except one deer, which was killed when we were a few miles from our meat caches. We had hoped to find game on our journey, but finding none, we were compelled to go without. The third day I felt very faint, and it struck me that if the under bark of the cottonwood tree would feed horses and they could live on it, that it might also serve to stay my hunger. I got some young branches, and scraped off a lot of the bark, cutting it fine. I then asked the Lord to bless and sanctify it to my use. I took a mouthful, and, after chewing it for some time, swallowed the juice. I was about to swallow the bark, also, when it was suggested to me not to do so, that if I did it would clog my system, but that the juice would not. I therefore merely chewed the bark, and swallowed a few mouthfuls of the juice, from which I found relief. For this, and the suggestion not to swallow the bark, I thanked my Heavenly Father.
When the deer was killed upon this journey, it was cut up into small pieces, and distributed to as many as it would supply.
Soon after this, I was invited to eat at the lodge of a young chief and his wife. As soon as I reached the lodge, a piece of this deer was handed to me, about the size of one's hand. This was broiled, and intended for me alone. I knew they both had been without meat as long as I had, and I did not think they had partaken of bark juice as I had, just before.
I therefore cut a small piece off for myself, and asked them to eat the remainder.
The chief said: "No! Indian eat once in three days—good! If not, can buckle up his belt tighter" (which he did); "but white man, ormorie tonger, needs to eat three times a day."
Neither he nor his wife would take it, so I ate it.
POLICE REGULATIONS—A MORAL PEOPLE—MARRIAGE CUSTOMS—INVITATION TO A FEAST—SKUNK MEAT AT MID-NIGHT—INDIANS CHEATED BY WHITE TRADERS.
The lodges, during our stay on the Upper Forks of the Running Water River, were made comfortably warm by banking up dry sod three feet high around them. Inside of the lodges, the floor, to within about three feet of the fire, all around, was covered with half-dressed robes, at times four deep, which made it good to sleep upon.
We had the best of order in our village. Four Indians were appointed every day to act as police. These had their faces blackened when on duty. Fresh ones were appointed daily to guard and see that everything was orderly in the village.
I had been informed while in the States that all Indians were very licentious and degraded in their character and habits. It may possibly be the case with some tribes, but from the first day I traveled with the Poncas up to the last, which was six months, I never saw anything that would cause a lady to blush, either in the actions of a male or female. If there had been anything of the kind I would have seen it, for I was at all their feasts of dancing and eating, and attended three of their weddings.
If a young Indian wants to marry, and finds a squaw who is inclined to receive his addresses, he goes to the father of the young woman and learns from him the worth of the lady. He also finds out whether he would be acceptable to him as a son-in-law. If the match is agreeable to the parent, he will perhaps ask three horses as the price of her, sometimes more, sometimes less. The price depends somewhat on the smartness of the girl. If she can braid well, and dress robes and skins first rate, and is well qualified for the labors required of her, she is worth more horses than one who is not so smart.
When the price is settled and the amount paid, the next thing for the young Indian to do is to prepare a home for his bride. He either hires part of a lodge, purchases one or furnishes the skins for his intended bride to make one. When this is done he goes out and hunts game, brings what he kills to the lodge of her father, and hands it over to the young woman, who cooks some and gives it to him to eat. She also makes him a present either of a robe, pair of leggings or a pair of moccasins. Thus he proves on his part that he is willing to hunt and provide for her; and she, on the other hand, shows her willingness to cook and make what clothing he wishes. This is all that is needed to become husband and wife.
It often happens that a young Indian, when wanting to marry, is poor, and does not own any horses. In such a case he promises to help his father-in-law to hunt until he gets a horse, or horses.
Sometimes there are a number of young Indians wanting to marry, but cannot do so for want of horses to pay for the young ladies. When such is the case, they occasionally lay their plans (unknown to their chiefs) for a raid on the horses of other tribes or nations, to steal what they need for the purchase of their wives.
This occurred once while I was with them. Eight young Indians were gone twenty-three days, and returned without any, finding the horses were too well guarded.
At times, when the Indians have had horses stolen by marauding parties from other nations, the chiefs call a council of the braves, and choose a number to go to the aggressors as a war party, and get back their horses that have been stolen, or steal some better ones from them. This party are all fighting men, and often have to fight before they return, whether they get any horses or not.
The war parties of the different tribes are continually active; and each tribe has to be on the watch, to prevent its horses being stolen while in herds near its villages.
All foreign war parties are looked upon as enemies, and whenever the Indians see them they shoot them and bring their scalps to camp, for the young folks to dance around at their evening entertainments. Sending out these war parties was often the cause of the different nations going to war, and it is the same to this day.
When traveling, we would often see a foot track in the sand, or an arrow or moccasin by the way. As soon as an Indian saw any of these he knew by what tribe they had been left. When I asked them how they knew this, they informed me that each nation made shoes, or moccasins, differing somewhat in shape from those of other nations. They also had different colored arrows, so that those of each nation could be easily identified by any one acquainted with the various peculiarities. The various Indian nations are distinguished by the colors of their arrows in the same way that civilized nations are by the colors of their flags.
When a chief prepares a feast for some of his friends, an Indian is sent around to inform the party invited. This is sometimes done before the food is prepared, so that they may have a smoke and a talk first. The Indian who goes to invite the guests does not go into their lodges to do so, but calls out their names, and tells what they will have to eat, as he passes their lodges. These are the words they would use if they were inviting me: "Ah-how Whadee-shipper, moningahow munga war-rattah Wayger-sippeys teah!" which means: "Oh S——! Walk off! Skunk food at the chief's lodge!"
They think skunk meat very fine food. I have been called up at midnight to go to a skunk feast. When dressed and cooked properly the meat is good; if not cooked properly it is very strong, so much so that one can taste it the next day after eating it.
I ate quite a variety of food while with them, consisting of fish of various kinds, buffalo, elk, deer, antelope, beaver, otter, dog, wolf, skunk, turkey, duck, crow and pigeon.
It was near Christmas, and I had been two months alone with this nation. During this time I had suffered much pain of body, but in spirit I had felt well, and never felt the least discouraged, or even sorry I had left the camp of the Saints. I had learned considerable of their language, and had become acquainted with their customs and manners of life, all of which I knew would be useful to me, and to the camps of Israel, when traveling through the Indian nations, if I lived.
I had looked upon these Indians of the desert as the enemies of the white men, and believed they would rob and kill them whenever found. How different my feelings are towards them to-day! No nation or people could have treated me with more kindness. I lived in the best house, or lodge, in the village. I had the best seat (a good pillow) at their councils. I had the best food the nation afforded to eat, and was treated by the chiefs, soldiers, braves and people, both old and young, as though I was their king. I always found they wished to be friendly with the white men if they would treat them aright; but the Indians had been deceived by them in trade and treaty, and for this they had rebelled at times.
The old chiefs always taught their young men to be good, and be at peace if others wished peace, and only fight when others were determined to fight with them.
They informed me, I am sorry to say, that white men had often been sent to trade with them for their robes and skins, and had cheated them by giving less and poorer goods for their things than they had promised; thus getting their robes for little or nothing, and telling them that they would send them horses, and then never doing it.
SYMPTOMS OF DEATH—NO HOPES OF LIVING—PONCA MANNER OF BURYING THE DEAD—DREAD OF HAVING MY BODY MANGLED BY THE WOLVES—DECIDE TO BARGAIN WITH THE INDIANS TO CUT UP MY BODY AND TAKE IT TO MY FRIENDS—HAPPY ASSURANCE THAT I SHOULD LIVE, ETC.
On Christmas day my knee and right side were badly swollen. I had been suffering much pain for two days, and I feared if it continued the disease would strike inwardly, and that if so, I could not live. At noon my knee was nearly as large as my head; but it did not hurt me to walk slowly, and I concluded that I would go and pray, believing it would be the last time I would be able to do so, for my faith about living had left me, and I felt that I could not live twenty-four hours longer.
I had always felt very indifferent about what might become of my body after death, but now I felt quite the reverse.
The Ponca Indians bury their dead in a shallow hole, packing a mound of sward over the body. The ground was so deeply frozen that if I died and the Indians tried to give me a decent burial, they could not possibly dig up much sod to put over me, not enough to protect me from the wolves, which were very numerous around the camp. The idea of my body being pulled limb from limb, and scattered all over the country, caused me to feel very sad, for you must know I felt sure I should die, and that too in a few hours.
It was a most horrible feeling, for I could almost fancy I saw my body being pulled to pieces and my bones picked clean of flesh and sinew, and scattered all over the country.
While these horrible thoughts were passing through my mind I was steadily nearing my prayer room, where, on arriving, I knelt down and prayed as I never had before.
In presenting myself to the Lord, I stated my feelings as I have described them, asking Him to spare my life if it was His will, for I was anxious to see the Saints again; but if not, I said, "O Lord, Thy will be done!" I asked Him to protect my body, when buried, from the wolves, that it might not be scattered to the four winds. I said, "spare it, oh, my Father, and let it rest in peace, until it is Thy will to visit some of my brethren with dream or with vision, that they may know of my death, and the location of this poor feeble body."
Much more was said by me, for the Spirit of God was upon me. After this, and while walking to the village and thinking of what had passed; it was suggested to me that I need not be buried there at all. I had got a good double barrelled gun, and a good suit of clothes at the camp of the Saints. All I need do was to tell the chief that I was sick, and expected to die, and when dead I wanted him to cut into quarters my body, pack it, and send it to my chief (Bishop Miller), that I might be buried with the Saints; and for doing this, I would give him all I possessed.
No sooner had this thought suggested itself to me, than I felt it was an answer to my prayer, and I there and then praised the Lord for His goodness and kindness towards me.
As soon as I reached the lodge, I got out my journal to write in it, as I supposed, for the last time (for I was suffering much pain inwardly, and gradually becoming weaker), and also to write a note to Brother Miller, authorizing him to give up my clothes, etc., to the party who presented my body to him.
I got out my book, tore out a leaf to write this note, dipped my pen (a crow's quill) in the ink, when I felt impressed to speak as follows:
"Thus saith the Lord unto you, my servant; thy prayers have been heard and accepted of me, and from this hour thou shalt commence to recover, for thou shalt live and not die; thou shalt return in due time to the camps of Israel; thou shalt be gathered to the place I have appointed for the gathering of my people; thou shalt be blessed with a home and habitation with my Saints; and thou shalt travel much and again see thy sister in the flesh."
Much more was at the same time manifested to me by the Spirit. I had no sooner received this than I closed the book, believing all the Spirit had said.
I assure all who may read this, that this day's experience was worth more to me than any amount of this world's goods that I could possibly possess. I surely rejoiced that day in the God of my salvation as I had not known how to do before.
It is true I had received many testimonies, with promises that I should live, and had in different ways been convinced of the existence of a God, and the truth of the gospel as taught by Joseph Smith, the prophet, but this day's testimony was under different circumstances and feelings. I had given up all thoughts of living; I had no fear of dying; my only trouble was about my body being removed and torn to pieces after burial. But here, when doing my last work, as I then believed (writing a note and the last record in my journal), the Spirit of the Lord rested upon me, and I received the glad tidings that I should live and not die. I was assured that I should again see my friends and brethren in the Church, that I should visit my sister who was (as is now) in England; that I should travel much, and have a home and habitation with the Saints, etc. This, to me, was a greater testimony than anything I had ever before received.
All of this has been fulfilled to the letter. I have lived; I have seen my sister three times since then; I have traveled much (for many years past from six to twenty thousand miles in a year), and I have a home and a habitation.
How little the outside world know of these things, or of the faith of the Latter-day Saints! It is these testimonies that give strength and faith to us when away from our friends on missions. Had I not been with those Indians as I was, alone and sorely afflicted, I might never have had this testimony.
It is so with all who are faithful and who go upon missions. They may meet with trouble and be persecuted, but the Lord will pour out His Spirit upon them to such a degree, that they will rejoice in their afflictions, and be glad afterwards that they have passed through such trials.
The Lord has thus blessed thousands who have been sent upon missions, and He will so bless many thousands more, and even more abundantly as our works and faith increase.
VISIT FROM THE BRULES—FEAST ON DOG MEAT—SEAT OF HONOR ON THE PILLOW—RETURN JOURNEY—OPENING CACHES—SHOOTING FISH—CURIOUS MANNER OF COOKING FISH.
Soon after Christmas we had a visit from a party of Brules. The chief of this nation was a fine-looking man, about sixty years of age. He has died since then. His name wasWah-bah-hooter, or "long-mane" (long hair). Only a small portion of the nation came, the others being on a buffalo hunt. Their hunting ground adjoins that of the Poncas on the south, and continues as far as old Laramie Fort, which the Saints used to pass when traveling to Salt Lake Valley. Some nine of the chiefs accompanied this Sioux chief and his band. This visit was for business as well as for pleasure, and considerable trading was done on both sides in robes, skins, blankets, horses, and tobacco. While some were attending to business, others were visiting and feasting, and many of the young men and women were dancing.
Here I took my first meal of dog, this being the first great feast of the season (harvest feast, if you please).
All the visiting chiefs were invited as well as the ruling chiefs of the Poncas, twenty-two in number.
The old Frenchman came to me that morning and informed me of the grand "dog feast" in contemplation.
I told him I could not eat dog meat, and should go off from the village until all was over.
He advised me not to do that, as it would be sure to make the chiefs angry at me, for I would soon be invited. He also informed me that the dogs they cook and eat are not the common ones.
This edible dog is fed and raised especially for the table. It is a kind of poodle. I had often seen the squaws carrying little curly pups in bags at their backs, and had also seen them being fed on boiled meat and broth. These, I now learned were being raised for the "grand feasts."
About noon, a chief passed around the village inviting the guests, telling us the feast consisted ofshanoodah warratta(dog food).
I found on entering the lodge all the visiting chiefs present, all of whom were seated on each side of the Ponca chief. On his right was a large feather pillow or cushion, the chief,War-bah-hootasitting upon one end of it.
As soon as I entered, and was introduced to him and the other chiefs, he and they shook me by the hand, saying,Ah how cuggee?which is, "How do you do, friend?" I was then invited to sit on the other half of the cushion.
The pipe of peace was next in order, while our dog dinner was being cooked in a large kettle before us.
I well remember my feelings while this was going on, and glad indeed would I have been if I could have fasted instead of feasting.
Our smoke ended, the kettle was removed from the fire and the contents (four dogs) were put into the same large bowl I first ate out of. The chief, our host, carved them, giving each a piece, and after a long grace had been said, the eating commenced.
I had pictured to myself the eating of dog a great many times, but never expected to engage in the actual practice; but here I was with two nations of people who were dog-eaters, at a dog feast, and, to see them eat, one would certainly think they were "dogged" hungry.
The chief had cut me a piece off the hind quarter, that being a choice part. I placed a piece of it in my mouth, expecting it would be very strong; but in this I was agreeably disappointed, for I found the flavor very much like that of a small roast pig, and, as I was hungry, I ate most of what was offered to me.
After this, another smoke and a talk occurred, when I was asked a number of questions about our people's history, travels and religion, all of which I answered as I had done when questioned by the Poncas.
The Brules seemed to listen attentively, and appeared pleased with my answers, and invited me to visit them some time.
Both parties appeared to have a good time, and after the trading was done the Brules left for their hunting grounds, while we packed up and started back for the camps of the Saints, about two hundred miles distant.
It was now the middle of January, 1847. The disease with which I was troubled had almost left me, though I still had some sores upon my right side, about the size of the palm of one's hand.
We continued to travel, stopping occasionally by the way to open our caches, and get out the meat and half-dressed robes we had deposited as we passed up. Both robes and meat we found in excellent condition, being free from mold of any kind. Theseballsof meat, as they are called, were large, weighing from seventy to one hundred pounds each, and consisted of layers about three-fourths of an inch thick, which had been dried over the fire or in the sun.
The prime pieces, when broiled or raw, are very good eating; the coarse pieces are pounded fine on a rock prepared for the purpose, and eaten with the marrow taken from the bones of buffalo and elk. This marrow, with the dry pounded meat, is very palatable.
From the middle of the month the weather was fine and dry, and very good for hunting and the dressing of robes and small skins, although game of all kinds was scarce.
When traveling near the river, the young braves, who were very expert with the bow and arrow, could frequently be seen shooting fish. I have often seen them standing in the water, shooting the fish as they passed by them, and have known one Indian (the best shot in camp) to kill from four to seventeen good-sized fish in two hours. This was to me very interesting sport.
The Indians' method of cooking fish is very different to ours. After making a good wood fire and getting a quantity of hot ashes, they wrap the fish in clean, wet grass, put it under the hot ashes, add more wood to the fire, and so let it remain until the fish is cooked, which takes from one to two hours, according to size.
This may appear a very strange way of cooking to my readers, but it proved to me a very good one, and the fish is much sweeter, I think, than when fried in lard or butter according to our custom.
Digressing from my narrative, I may remark that I remember when in camp in Echo Canyon, one of the brethren brought a beef's head to our mess, and when asked by the cook what he was going to do with it, said, "Cook it for breakfast in the morning."
We supposed he would boil or fry the meat, but when asked a short time before breakfast how he proposed cooking the "joint," that we might test his skill in the culinary art, he told us it would be roasted and ready when the cook was ready to serve breakfast. He was as good as his word, for as soon as the cook removed the fried meat, biscuits, etc., from the fire, our friend took a fire shovel, scraped the ashes from the fire, and lifted the head, well wrapped and well cooked, from under the ashes. He had been ox guard during a part of the night, and had placed it there at midnight. It was better cooked and sweeter than any I had ever eaten before.
CHOSEN TO GO AS ENVOY TO THE CAMP OF THE SAINTS—A SOLITARY JOURNEY—SURROUNDED BY THOUSANDS OF WOLVES—PROVIDENTIAL DELIVERANCE—HAPPY SIGHT, A YOKE OF OXEN—TEARS OF JOY—MEET TWO OF MY FRIENDS—SAFE RETURN TO THE CAMP OF THE SAINTS.
About the middle of February we had traveled to within ninety miles of our brethren's winter quarters, and about sixty miles from where the Poncas always did their trading with the Frenchmen who were in the employ of Mr. Sarpee, the only licensed trader for the Indians in the country west of the Missouri River.
These men were to meet the Indians about the 1st of March, and two Indian runners had been sent to meet these traders with their goods, and inform them where and when the Indians would be prepared for business. Some of the chiefs were very anxious to have our brethren purchase goods and trade with them at the same time, and, in order that they might know the time and place, they requested me to go and inform them. This I was quite willing to do, for I felt that I had done all I could so far as my mission with them was concerned.
At sunrise the next morning, I started with a small piece of dried buffalo meat, a small buffalo robe and my gun. The day was fine. I took the Indian trail all the way, and most of the time kept near the banks of the Running Water River. I traveled about thirty miles, and about sunset concluded to look for a secluded place to sleep. About half a mile from the trail I found a small ravine in which there was a quantity of dry leaves under some large trees. After broiling a piece of meat I ate my supper, and, thanking the Lord for His protecting care over me, lay down upon the leaves and soon fell asleep. I did not wake until day-break, when I left my comfortable bed of leaves, washed, and partook of another small piece of meat. I called upon the Lord for protection and strength for the day's journey, and left at sunrise with a light heart and a determination to walk thirty miles before sleeping again.
The day was fine but the roads were heavy on account of the melting snow, which I found in large drifts.
About noon I was startled by hearing the howling of many wolves to the right of me. I looked in that direction and saw, as I estimated, thousands of them coming directly towards me, and only about a quarter of a mile from me.
I felt very much alarmed, for they appeared as though they were coming to devour me.
I first thought I would fire at them and frighten them, but feared if I injured any of them they might become desperate and seek revenge.
I hurriedly asked the Lord to spare my life, and by this time they were within forty yards of me. I then commenced to yell with all my might and for dear life, for I feared that if they attacked me I should not live a minute.
No sooner did I yell than they all stopped and looked at me, and I at them. All fear of them had left me, and they and I continued to look at each other.
After taking a good look at me, they divided, half passing to the right and half to the left, all looking at me as they passed.
As soon as they had all left me I thanked my Heavenly Father for this goodness towards me in preserving my life. This was the largest pack of wolves I ever saw or heard of.
I soon passed on, but with very peculiar feelings, which I must leave the reader to imagine, for it would be impossible for me to describe them. Indeed, I think it would be somewhat difficult for a person to imagine how I felt, unless he had been placed in similar circumstances, where death, in a most horrid form, seemed imminent one minute, and the danger past almost in the next.
A little before sunset that day, I felt as though I had walked my thirty miles, or perhaps more, and that I had better look out quarters for the night, that I might rest well, and get an early start in the morning, as I hoped to reach the camp of the Saints the next day.
While walking up a small ravine, searching for a secluded place to sleep, I was greatly surprised at seeing a yoke of cattle grazing on the hill near by. I could scarcely believe my eyes, when I soon found them to be not only tame oxen, but actually belonging to my brethren.
This was such an unexpected pleasure, that, foolish as it may appear, I cried for joy. I believed that the owners of the cattle were not far off, so I climbed a hill, and saw, at a short distance, a wagon and the smoke from a camp fire.
I looked no further for a sleeping place, but started for the wagon.
I had not gone far before I met two brethren, named respectively, Mathews and Foutze. They were somewhat startled at seeing me, and, after the first exclamation of surprise, Brother Mathews said, "Why, Brother S——, is it you? You are like one raised from the dead; for we were informed by the Indians that you were killed before last Christmas."
Both brethren shook me heartily by the hands, and thanked the Lord that I was alive.
Their supper was ready; and here I ate bread for the first time for eighteen weeks. I ate but little else, and soon found that I had taken too much, and I suffered a great deal of pain during the night as a consequence.
After this meal I ate but little bread at a time, until I could digest it without pain.
The next evening we reached the camp or winter quarters of the Saints.
The news of my arrival was soon known, and before I could get out of the wagon I was met by a number of old traveling companions, all of whom gave me a hearty welcome, and such a shaking of the hands as I never had before or since.
A number of my brethren invited me to their houses, but I preferred to go to a log house kept for Indians, until I had thoroughly washed myself and changed my clothes.
At this time I was free from all sores, except a small patch upon my right side.
Thus ended my Indian mission, which (although at times I suffered much) was to me a very interesting part of my life.
Through my experience upon that mission, I became better acquainted with the dealings of the Lord with His servants when alone. I know assuredly that He will hear and answer our prayers, at all times, and under all circumstances, if we do and ask aright.
Before I close, let me say to those who have read this reminiscence, never allow your faith to fail you, but trust in the Lord and continue to pray to Him, and He will answer you. If He should not at first, pray again, and again, and exercise faith, and I do know you will be answered and blessed of the Lord.
BY T. B. LEWIS.
REPUTATION AS A READY SPEAKER—PUTTING HIM TO THE TEST—SERMON FROM A BLANK TEXT—ENTHUSIASM AT THE CLOSE OF IT—A COLLECTION PROPOSED—THE MINISTER OBJECTS TO PASSING THE HAT—THEY COMPEL HIM TO—HANDSOME COLLECTION—DISCUSSION WITH A GREAT BAPTIST PREACHER—PREACHER NONPLUSSED BY ELDER GRANT'S REPARTEE.
When on a mission to the State of Virginia, a few years since, it fell to my lot to labor in that portion of the State which had been visited some twenty-five or thirty years previous by the late President Jedediah M. Grant.
From what I could learn of him then, he certainly was a most remarkable man. He seemed to live fresh in the memories of all classes; and they never grew tired of relating to me many reminiscences connected with his fruitful labors in their midst; and I never became weary of listening to these most interesting narrations. His career there, as elsewhere, was marked with abundant evidences in proof of his claim to be "a servant of God, with a divine commission." Through the power of God existing with him, and the inspiration of the Holy Ghost, he was not only prepared to propagate the principles of the gospel, as restored, but also to meet the powerful enemies of the truth that arrayed themselves against him and the Church, as they were wont to do in the early history of the work.
Thinking the young Latter-day Saints would be interested in a narration of some of these events, I will give them as they were given me, as near as I can recall them after a lapse of ten years.
In the early part of President Grant's ministry in that country, he gained quite a reputation as a ready speaker, frequently responding to invitations to preach from such subjects or texts as might be selected at the time of commencing his sermon, by those inviting him.
In time it became a matter of wonder with many as to how and when he prepared his wonderful sermons. In reply to their queries he informed them that heneverprepared his sermons as other ministers did. He said, "Of course, I read and store my mind with a knowledge of gospel truths, but I never study up a sermon."
Well, they did not believe he told the truth, for, as they thought, it was impossible for a man to preach such sermons without careful preparation. So, in order to prove it, a number of persons decided to put him to the test, and asked him if he would preach at a certain time and place, and from a text selected by them. They proposed to give him the text on his arrival at the place of meeting, thus giving him no time to prepare.
To gratify them he consented.
The place selected was Jeffersonville, the seat of Tazewell County, at that time the home of the late John B. Floyd (who subsequently became secretary of war), and many other prominent men.
The room chosen was in the court house. At the hour appointed the house was packed to its utmost capacity.
Mr. Floyd and a number of lawyers and ministers were present, and occupied front seats.
Elder Grant came in, walked to the stand and opened the meeting as usual. At the close of the second hymn, a clerk, appointed for the occasion, stepped forward and handed a paper (the text) to Elder Grant.
Brother Grant unfolded the paper and found it to be blank. Without any mark of surprise, he held the paper up before the audience, and said:
"My friends, I am here to-day according to agreement, to preach from such a text as these gentlemen might select for me. I have it here in my hand. I don't wish you to become offended at me, for I am under promise to preach from the text selected; and if any one is to blame, you must blame those who selected it. I knew nothing of what text they would choose, but of all texts this is my favorite one.
"You see the paper is blank" (at the same time holding it up to view).
"You sectarians down there believe that out of nothing God created all things, and now you wish me to create a sermon from nothing, for this paper is blank.
"Now, you sectarians believe in a God that has neither body, parts nor passions. Such a God I conceive to be a perfect blank, just as you find my text is.
"You believe in a church without prophets, apostles, evangelists, etc. Such a church would be a perfect blank, as compared with the church of Christ, and this agrees with my text.
"You have located your heaven beyond the bounds of time and space. It exists nowhere, and consequently your heaven is blank, like unto my text."
Thus he went on until he had torn to pieces all the tenets of faith professed by his hearers; and then he proclaimed the principles of the gospel in great power.
He wound up by asking, "Have I stuck to the text, and does that satisfy you?"
As soon as he sat down, Mr. Floyd jumped up and said: "Mr. Grant, if you are not a lawyer, you ought to be one." Then, turning to the people, he added: "Gentlemen, you have listened to a wonderful discourse, and with amazement. Now, take a look at Mr. Grant's clothes. Look at his coat! his elbows are almost out; and his knees are almost through his pants. Let us take up a collection."
As he sat down, another eminent lawyer, Joseph Stras, Esq., still living in Jeffersonville, arose and said:
"I am good for one sleeve in a coat and one leg in a pair of pants, for Mr. Grant."
The presiding elder of the M. E. church, South, was requested to pass the hat around, but replied that he would not take up a collection for a "Mormon" preacher.
"Yes you will!" said Mr. Floyd.
"Pass it around!" said Mr. Stras, and the cry was taken up and repeated by the audience, until, for the sake of peace, the minister had to yield. He accordingly marched around with a hat in his hand, receiving contributions, which resulted in a collection sufficient to purchase a fine suit of clothes, a horse, saddle and bridle for Brother Grant, and not one contributor a member of the Church of Jesus Christ of Latter-day Saints, though some joined subsequently. And this from a sermon produced from a blank text.
At another time, Elder Grant was challenged by a very eminent Baptist preacher, named Baldwin, to a discussion.
Brother Grant consented.
The place chosen was the fine, large church of his proud and imperious antagonist.
Mr. Baldwin was described to me, as a man who was overbearing in his manner—a regular brow-beater.
When the time came for the discussion, the house was densely crowded.
Umpires were chosen, and everything was ready to proceed, when Brother Grant arose and said, "Mr. Baldwin, I would like to ask you a question before we proceed any further."
"Certainly so," said Baldwin.
"Who stands at the head of your church in South-West Virginia?"
Mr. Baldwin very quickly and austerely replied, "I do, sir; I do."
"All right," said Brother Grant; "I wished to know that I had a worthy foe."
Mr. Baldwin looked a little confused for a moment, and then said:
"Mr. Grant, I would like to ask you who stands at the head ofyourChurch in South-West Virginia?"
Brother Grant arose and with bowed head replied, "Jesus Christ, sir."
The shock was electrical. This inspired answer completely disarmed the proud foe, and the humble servant of God again came off victor.