"General Smith:
"In perusing your letter I find that you were mistaken in the instructions that I gave you while at Nauvoo, and I know of no course for you to pursue to answer the requirements of the law, but to suffer yourself to be taken by the officer holding the writ and go before the justice of the peace who issued the same and have an investigation of the matter. It is the officer's duty to protect you; this the law requires, and I cannot as an officer of the law give you any different instructions."
JUDGE THOMAS' WILLINGNESS TO SACRIFICE THE PROPHET—VAIN EFFORTS TO SEE AND REPORT TO THE PROPHET—PERFIDY OF REYNOLDS CAHOON AND ALPHEUS CUTLER—PROPHET'S LAST SPEECH—NEWS OF THE MARTYRDOM—ITS EFFECT—ATROCITIES OF MOB.
The brethren protested strongly against the Prophet surrendering himself to be taken to Carthage, as they believed the officers would rather take his life than protect it. In vain they urged Judge Thomas to set a date when the Prophet could be brought before his court for the investigation of any charges that might be brought against him. He said he did not wish to interfere in any legal matters; neither did he consider the matter under his jurisdiction. In answer to what the brethren had said about the danger of his going to Carthage, the judge said "this is nothing but your imagination, and that will be better understood when tried." And then he offered a suggestion that convinced the brethren that he had already decided in his own mind that the Prophet should be sacrificed. He said "would it not be better for one or two men to be killed than for a whole community to be destroyed?" The response to this traitorous suggestion was, "No; we would all prefer to die in defense of innocent citizens rather than for one of our number to be massacred by a ruthless mob; and we will show you and all other men that we will protect one another in our rights."
The interview closed by the judge remarking that his visitors were very zealous, and they declaring that they were not more zealous than determined. They received the letter and made all possible haste to Nauvoo, arriving there at 10 o'clock on June 20, 1844.
On entering the Mansion House they were met by Alpheus Cutler and Reynolds Cahoon, who inquired as soon as they greeted them if they had a letter from Judge Thomas. When told that they had, they requested that it be given to them. To this the brethren demurred, and insisted upon seeing the Prophet personally.
Cahoon and Cutler argued against the proposition and used all the powers of persuasion they could command to get possession of the letter; then, finding it in vain, they suddenly left the room. Hardly had they done so when Emma Smith's nephew appeared and announced that Mrs. Smith wished to see Brothers Call and Evans, and led them to her room. As they approached she said "You have a letter from Judge Thomas, haven't you?" They replied "Yes, and we want to see Joseph." She declared positively that they could not see him, and was not moved from the decision when they rehearsed to her their reasons for wishing to see him. She did not tell them he was not at home, but her language rather implied that he was absent. She plead hard for them to give her the letter to deliver to him, and gave her solemn promise to so deliver it, and then to arrange for them to have an interview with him. They finally determined that if they could not see the Prophet and warn him personally against being taken to Carthage, the next most important thing was to get the letter into his hands, and they accordingly gave it to Emma and she opened it and read it aloud in their presence and also within the hearing of the doorkeepers, Reynolds Cahoon and Alpheus Cutler. The brethren repeated to all three what Judge Thomas had said to them, that they might be thoroughly impressed with the danger of the Prophet giving himself up to be taken to Carthage, and requested also that the Prophet be informed of all that they had heard. Had they known then what they afterwards learned—that Joseph and Hyrum Smith were at that very time out of the State, on the west side of the Mississippi river, with the intention of journeying westward and keeping out of the clutches of those who were seeking to deprive them of their liberty, and if possible of their lives also, they would have entered their solemn protest against their giving up that advantage and returning again to Illinois in the face of the murderous hatred that was so generally manifested towards them.
Anson was subsequently informed by Dr. Willard Richards that Reynolds Cahoon and Alpheus Cutler had crossed the river in a boat in the afternoon of the day that they had talked with Anson Call and David Evans, and while what General Thomas had said to them, as related by the brethren to them and to the Prophet's wife, must have been still fresh in their minds, and induced Joseph and Hyrum Smith to return to Nauvoo and give themselves up to the officers who had a warrant for them (the very thing that Brothers Call and Evans had plead with them to warn the Prophet against doing.) Anson also learned from Dr. Richards that the letter they had brought from Judge Thomas was not even delivered to the Prophet.
Anson never had the privilege of speaking to the Prophet again, but he saw him on the morning of the 24th of June, when he rode up to the Nauvoo Legion while on parade near the Nauvoo Mansion, and said, with all the feeling he could express, "Boys, I have come to bid you good by. I am going to leave you for awhile. You are my boys, and I bless you in the name of Israel's God. Be faithful and true, and you shall have your reward. Farewell."
Anson, in speaking of it later in life, said "I little thought, knowing his many deliverances from the hands of his enemies, that it was the last time I should see him alive. That night I went home to rest with my family, about one-fourth of a mile east of the Temple, on Brigham Street. On Thursday, the 25th, I as usual paraded with the Legion. Friday and Saturday, 26th and 27th, attended to the same routine of business. Saturday night I was one of the Temple guards. Sunday morning, the 28th, I saw O. P. Rockwell ride into the city at full speed, with the sweat dripping from his horse, shouting with his stentorious voice pitched in the highest notes of intensified sorrow and wrath: "Joseph is killed! Joseph is killed! They have killed him! They have killed him!"
The sorrow that overwhelmed the Saints as that awful news spread throughout Nauvoo, as it did in a remarkably short time, cannot be adequately described by tongue or pen. Even those who knew that he had been taken to Carthage and were also aware of the murderous spirit that animated those who had been seeking to apprehend him, and the threats they had indulged in, were unprepared for the news, for they had vainly hoped that he would be set free when an investigation of the charges brought against him had occurred, or be enabled to escape as he had in the past. They were all conscious of his innocence, and felt that the Lord would intercede in his behalf, and not suffer his enemies to take his life; and on learning that they had done so they were stunned—almost paralyzed. Few if any were more powerfully affected by the news than Anson Call. By a strong effort he controlled his feelings and suppressed the inclination to seek personal vengeance, but was deprived of the power to sleep, and lost all desire to eat; and besought the Lord in earnest prayer to restrain him from doing anything that would be unwise or that would add to the trouble that already enveloped the Saints. When the bodies of the martyrs were brought into Nauvoo he took his family to see them, and they were strongly affected by the sight. On the third night after the martyrdom Anson had a dream or a vision in which he saw the Prophet and heard him assure a congregation of Saints that, although dead, he should still lead the kingdom, the keys of which had been given to him, and would be held by him forever. This assurance proved a great comfort to Anson, and enabled him to comfort others. Very soon thereafter he went to Carthage and was piloted around by the jailer. He saw the blood from the Prophet's veins upon the well curb, and the hole through the panel door made by the bullet that killed Hyrum, as also the blood stain upon the floor where he fell, which stain the jailer assured him he had been unable to erase. Anson told him he hoped he never would be able to wash it away, but that it would remain as an everlasting testimony against his murderers. He saw a number of those who were implicated in the murder, most of whom he was personally acquainted with, especially Captain Robert Smith, of the Carthage Greys, the man who issued the writs against Joseph and Hyrum, and to whom long before, Anson had borne testimony that Joseph Smith was a Prophet of God, and who had apparently never been able to look him in the face afterwards.
Anson took an active and prominent part in the events that followed the martyrdom. He was detailed as one of the one hundred men who were selected to assist the mob from burning houses and committing other depredations against the Saints in the fall of 1845. He saw his father's house burn down, and also the man who applied the torch to it. He had obtained special permission from the sheriff to look after his father's property, as he was living in the region where the mob was unusually active in committing outrages. He arrived at his father's home about an hour after nightfall, and saw the house burning, and various articles of household goods scattered about, but could see none of the family. Surmising that they were not very far away, he went through a cornfield near the house, calling for his father. After awhile he heard a response "Anson, is that you?" and, following the direction of the voice met his father, who felt so outraged that he was rendered desperate and disposed to resist. On inquiring where his mother and sisters were, the father led him out into the middle of the corn field, where his aged mother was found resting upon a bed, her daughters being elsewhere in hiding. He learned that ten minutes before the torch was applied to the house the inmates were given a chance to flee therefrom, and take such articles of clothing and bedding as the could carry in away in their arms. While the mother and daughters were doing this the father was talking with Mr. Stevenson, the leader, who was master of the masonic lodge at Warsaw, of which Father Call was warden. The bigotry and malice that swayed the people were so strong that even the fraternity of the masonic order lost its power. Mr. Stevenson did not attempt to restrain the mob who were with him, nor even dismount from his horse; but, turning from Father Call, as if ashamed to look him in the face, he said "I have nothing against you as a man, but you are a "Mormon," and we must serve you all like." He then called out to those who were with him, "Gentlemen, do your duty." One man held a match, and another a bundle of hay, and at the expiration of the ten minutes the hay was placed in one corner of the house and set on fire. The same procedure was followed at the homes of Harvey Call, Chester Loveland and Jeremiah Willey, all located in the same region, the first mentioned being a brother and the latter two brothers-in-law of Anson Call. These inoffensive and despoiled Saints arrived in Nauvoo about noon the following day.
PREPARATIONS FOR ABANDONMENT OF NAUVOO—JOURNEY WESTWARD—WINTER NEAR INDIAN CAMP—TEST OF FEALTY—WESTWARD JOURNEY TEMPORARILY ABANDONED—EMPLOYMENT IN MISSOURI—JOURNEY TO UTAH—CHOICE OF HOME—MISSION TO COLONIZE PAROWAN—MISSION TO COLONIZE FILLMORE—MASSACRE OF GUNNISON PARTY.
The winter of 1845 and 1846 was chiefly spent by Anson in the work of making wagons and otherwise preparing for the journey westward. He received his blessings in the Temple on the 10th of December 1845, his wife at the time being unable to accompany him, as she had given birth to a son five days before. She, however, was likewise favored in the following spring. Anson succeeded in selling his home in Nauvoo for about one-fourth its value, and he and his family crossed the Mississippi and started westward on the 15th of June. They crossed the Des Moines river at Eddyville, and there sorrowfully buried their youngest child, a boy, six months and twelve days old. They overtook Father Call at Pisgah and the body of the Church at Council Bluffs, and crossed the Missouri river on the 7th of July. On the 9th Anson's young son, Moroni, died and was buried the following day in a hickory bark coffin, peeled from a tree by the father and grandfather. Although the season was then so late, the question of journeying on as far as possible towards the Rocky Mountains was still being discussed. Brigham Young and Heber C. Kimball each organized a company of seventy-five wagons for this purpose. Anson was made captain of the first ten wagons of Brigham Young's company, which included Father Call and his sons Harvey and Josiah. George Miller and James Emmett had previously assumed to organize a company, including fifty-two wagons, and started westward to find a favorable place to winter. Anson and such of his command as were ready were advised by the council of the Apostles to follow on after them, and did so. They left the Elk Horn river on the 22nd of July, 1846, and travelled up the Platte river to the Pawnee missionary station, where they overtook the Miller and Emmett Company. While camped on the west side of the Loupe Fork a message from the apostles at Winter Quarters was received, advising that they proceed no farther westward that season, but to find a good place and establish a camp for the winter. They also advised that a council of twelve men be selected to direct the affairs of the camp, and suggested the names of twelve men to so act. The council was so organized, George Miller being president, and considerable exploring done to find a suitable place to winter, but without success. They were invited by two Ponca chiefs to winter with them on the Missouri river, and guaranteed protection, plenty of feed for their animals, and timber with which to build houses. The invitation was accepted, and nine days spent in journeying to the place. They located on the west side of the mouth of the Running Water river, and one hundred and twenty-five houses were erected in fort form.
Nucanumpa, the aged chief of the Poncas, was taken sick and sent for the brethren composing the council to come and have a talk with him. He had killed and cooked his best dog and had a feast prepared, which the council, on being invited, partook of, and then proceeded to tell them that he had a friendly interest in the "Mormons" and instructed the Indians to treat them well, and in return wished the "Mormons" to see the he was properly buried, and to erect at the head of his grave stone such as he had seen in St. Louis when he once visited that place, with a proper inscription on it, giving his name, age and title. The proposition was agreed to and carried out, and the Poncas proved to be good and peaceable neighbors. The Sioux, however, didn't feel bound by the agreement made with the Poncas, and stole some of the horses and cattle from the Saints. The principal feed for the animals consisted of rushes, and the winter weather was severe, and some of the remaining animals died as a consequence.
George Miller developed an arrogant and rebellious spirit, and was not disposed to submit to the direction of the Apostles, and as many of the people as could be influenced by him and James Emmett also became disgruntled.
On the 27th of February, 1847, Apostles Ezra T. Benson and Erastus Snow arrived at the camp with instructions from the Apostles' quorum for the Saints to return to Winter Quarters before journeying westward, to replenish their teams and stock of provisions. After delivering their message the Apostles departed without waiting to see what action would be taken as to their requirement.
The members of the council assembled to consider and discuss the message, and James Emmett, although not a member, met with them, by invitation of George Miller. George Miller addressed the council, saying that he did not consider that the Apostles had any right to dictate the camp; that he was their appointed leader, and it was the duty of the camp to follow him into the wilderness, in fulfillment of a special mission conferred upon him by the prophet Joseph. James Emmett followed with a speech in the same strain. The members of the council being then invited to express their views, Anson Call, who had been an active member from the time the council was organized, then spoke. He said the Twelve Apostles were the legitimate leaders of the Saints, and he intended to remain loyal to them and follow their counsel. The other ten members of the council who followed him were unanimous in expressing the same sentiments. Bishop Miller grew furious when he discovered that he was not supported by the council, and gave vent to his feelings in a fiery but impotent speech. A motion was then put and carried by the majority that the people be called together and allowed to decide by a vote whether they return to Winter Quarters or remain with Miller and Emmett. This was done and preparations were immediately made for the journey, with the result that on the 3rd of April when the start was made only five or six wagons remained with Miller and Emmett.
George Miller had formerly been a Bishop and influential man in the Church, but was ambitious and impatient of restraint. He looked for and found faults in those who were over him in the priesthood, and was such a plausible talker that he soon obtained a following of kindred spirits. When, however, he came out squarely in opposition to the counsel of the Twelve Apostles most of his followers saw his true character and abandoned him in time to save themselves from utter ruin.
On the 6th day of May, 1847, Anson, in company with his brother-in-law Joseph Holbrook, moved to the Pottawatomie lands on the east side of the Missouri river and engaged in farming, in which pursuit he had in the past been successful. After plowing and seeding the ground the fields were left to the care of their wives and children and they sought work to provide their families with such necessaries as only money could buy, and they engaged in cutting and hauling hay into St. Joseph, and returned to their families in time to harvest the crop they had planted. After making his family as comfortable as possible for the winter, Anson returned to St. Joseph, this time accompanied by his brothers Josiah and Harvey and his brother-in-law Chester Loveland. They obtained profitable employment and remained there until the following March when Anson returned to his family and began making preparations for the journey to the mountains. He removed his family from their temporary home on Mosquito Creek into Winter Quarters and on the 14th of June left Winter Quarters for the westward journey. They crossed the Elk Horn on the 17th and then halted for ten days for the companies to assemble and organize. Seven hundred wagons were organized into two divisions. In one of these Anson was placed in charge of twenty wagons. The company was thoroughly equipped for self-defense and had a remarkably successful journey, arriving in Salt Lake City, September 19th, 1848. Three days later he removed his family ten miles northward, and located in what was first known as North Canyon Ward, afterwards Bountiful. When he arrived there he had one pig, six chickens, one pet sheep, four oxen, four cows and two calves—not a very great start towards stock-raising, which he expected to be one of his pursuits. If he had been superstitious, he would probably have decided that the signs were against his engaging in the stock-raising business, as the 6th day after he located his farm his pig died, the 7th an Indian killed his sheep and on the 8th his best ox drowned in a spring hole. He was not disposed to give up or get discouraged, but proved himself a man of resource, and when his oxen were found to be insufficient for the work required of them he used cows to help draw the plow. He only had five bushels of seed grain, but he succeeded in raising two hundred bushels from that the first year, besides quite a lot of corn; and this notwithstanding the ravages of the crickets. He showed good judgment in the selection of a farm; it proved to be as good land as could be found in Utah, if not in the world.
In September, 1849, he was appointed to preside as Bishop over the North Canyon ward, and that year raised one thousand bushels of grain.
In October, 1850, he responded to a call to assist in colonizing Little Salt Lake Valley, under the leadership of Apostle George A. Smith. Those who went occupied one hundred wagons. They were organized into two companies of fifty wagons each. Anson was made captain of the first fifty. They left Salt Lake City on the 7th of December and camped on the present site of Parowan, Iron County, on the 12th of January, 1851. On the 17th he was elected justice of the peace of the new colony. He was active and energetic not only in the founding of Parowan, but also in exploring the surrounding region. Being directed so to do by the First Presidency, he returned to Salt Lake City in the spring of 1851 to raise more colonists for the settlement of Iron County, which he succeeded in doing, and returned south with them the latter part of April. Before returning (on the 15th of April, 1851), he enlarged his family and added to his responsibility by taking to himself a second wife (Ann Mariah Bowen) a native of New York State, who was born January 3rd, 1834, at Bethany, Genesee Co., and took her with him to Parowan. The First Presidency and other Church officials visited Parowan soon afterwards, and called upon Anson to return to Salt Lake City and raise a company of fifty families to colonize Pauvant Valley. He accordingly returned north in June accompanied by his wife, spent the summer in looking after his affairs in Davis County, and started southward with the new colony in October, 1851, his wife Mariah, accompanying him. Before starting he was made president of the new colony by vote of the general conference, and at a special session of the Territorial Legislature he was made probate judge of Millard County, which he was directed to organize. He arrived on Chalk Creek, Pauvant Valley, November, 13th, 1851. He found Brigham Young, Orson Pratt, a surveyor and about fifty others in the valley ahead of him. They had laid out a city and called it Fillmore. By act of the Legislature it had been designated as the capital of the Territory. Anson devoted his energies to the development of Fillmore and the surrounding region, with telling effect. At the August election in 1852 Anson was elected to represent Millard County in the legislature. On going north to attend the legislature he took with him an Indian boy and girl whom he had purchased, and left them with his family in Davis County. After attending the legislative session of 1852-3 in Salt Lake City he had great difficulty in returning to Fillmore in February because of the deep snow.
He attended an adjourned session of the legislature in the following June and then spent some time with his family, but had to hasten back to Fillmore in July on account of Indian troubles in the south.
About the 2nd of November, 1853, he, in company with eleven men, gathered up and buried the remains of Captain Gunnison and party, who had been massacred by Indians on the Sevier river about ten days previously.
Having completed his mission to Fillmore, he left there on the 5th of March, 1854, to return to his home in Davis County.
On the 18th of May, 1854, accompanied by his wife Mary and son Chester, he started south on a visiting tour with President Brigham Young and company of Church officials. On arriving at Fillmore, he remained there attending to some necessary business while the rest of the party journeyed farther south, then returned with them to Salt Lake City.
CALL'S FORT ESTABLISHED—ACTS AS DEPUTY U. S. MARSHAL—MISSION TO COLONIZE CARSON VALLEY—OPPOSES ENTRANCE OF ARMY—ABANDONS AND PREPARES TO BURN HOME—THE "MOVE" SOUTH—BROTHER KILLED BY INDIANS—CALL'S LANDING ESTABLISHED—HIS LAST DAYS.
In the fall of 1854, Anson's ability as a colonizer was again called into requisition. He opened a large farm in Box Elder County at a place since known as Call's Fort, one of the purposes being to find employment for poor Saints brought from Europe by the Perpetual Emigration Fund Company. He sowed forty acres of grain, and wintered a number of poor families there.
On New Years Day, 1855, Anson made a feast for all of his father's family. It was the last gathering of the Call family during the life of Father Call.
At the general conference in April, 1855, Anson was given another mission to go to Fillmore and settle up the business connected with the building of the State House at that place, which he accomplished in twelve days, then returned home.
In May, 1855, the United States Marshal for the territory, Joseph L. Heywood, appointed Anson to act as his deputy, and left the business connected with his office for him to care for while he went on a trip to California. That same year the grasshoppers were very destructive, and Anson spent much time trying to prevent their ravages, and suffered a heavy loss of crops as well.
Brigham Young having counseled Anson to build a fort on his farm in Box Elder County for the protection of the settlers, he constructed a stone wall, enclosing a space of 120 feet square, the wall being three feet thick and six feet high.
The notorious Judge W. W. Drummond having arrived in Utah to hold court, Anson, as Marshal Heywood's deputy, escorted him to Fillmore, and made the necessary arrangements for the session of his court, which was in session two weeks, and adjourned in January, 1856.
On the 16th of March, 1856, Anson's mother died in Bountiful, aged sixty-five years.
At the general conference in April, 1856, Anson was again called upon a colonizing mission, this time to Carson Valley, then in Western Utah, but now a part of Nevada. After a strenuous experience he arrived home from there October 13th, 1856. His wife Mariah also accompanied him on this mission, and remained there after he returned; in fact, she did not return until the summer of 1857, arriving in Utah soon after word was received of the approach of Johnston's army.
On the 28th of October he started in charge of thirteen teams furnished by North Canyon Ward to go to the relief of the hand-cart companies, who, while en route across the plains, were then perishing in the snow. They traveled to the Rocky Ridge, three hundred miles from Salt Lake Valley, were absent thirty-three days, and were successful in rescuing a large number who would otherwise doubtless have perished. In February, 1857, Anson again exhibited his faith by taking two additional wives, both of whom crossed the plains in hand-cart companies. The first of these was Margaretta Clark, of Nottingham, born May 28, 1828, the other being Emma Summers, born in Worcester, England, August 1828.
In the latter part of 1857, as the army (whose supposed purpose was to drive the "Mormons" from their homes or exterminate them) was nearing Utah, Anson and his two sons went forth to assist in their people's defense. Anson and his son Chester assisted in building fortifications in Echo Canyon, and his son Vasco was doing scout duty in the region of Green River. In the spring of 1858, when preparations were in progress for abandoning homes and burning them if necessary rather than have them possessed by the enemy, Anson stored four thousand pounds of flour at Payson, to be available for the support of his family, and later removed his family to the shore of Utah lake, below Provo. Before leaving their home they prepared it and their other buildings for burning at a moment's notice. Fortunately that extremity was never reached, for the family returned and reoccupied their home on the 4th of July following.
About the 1st of October, 1858, Anson received a visit from his brother Josiah, whose home was at Fillmore. After a short stay he set out to return to his home, accompanied by a friend named Samuel Brown. When near Chicken Creek in Juab County, on their homeward journey, they were ambushed by Indians, and both killed. When their bodies were found on the 15th of October they had been partially devoured by coyotes.
On April 9, 1861, Anson showed his faith by complying with the Bible rule requiring a man to marry and care for his brother's widow, by taking to wife Henrietta Williams Call, whose husband was killed by Indians as already mentioned. She had six children and he reared them to maturity, treating them as well as his own offspring.
At the general conference in October, 1864, Anson, in connection with others, was given a mission to establish a colony near the Colorado river. The merchants of Salt Lake City had such difficulty in securing the necessary supply of merchandise, either from the east or from California, owing to the long distance it had to be hauled in wagons and the limited season during which the roads were passable, that the idea occurred to some one that, if shipped by steamboat up the Colorado river to as high a point as possible and there stored in a warehouse the cost of freighting might be materially reduced. It was thought too that immigrants might be brought to Utah by the same route with advantage. The merchants and others organized a company to build and own a warehouse on the Colorado river, and they employed Anson to act as their agent in carrying into effect a part of this scheme. He accordingly started about the 1st of November with a company to locate a road to the most suitable place on the Colorado river, and there build a landing and warehouse. This he did to the satisfaction of those who employed him, and returned home in March, 1865. After remaining home about one month he went again to Call's Landing on the Colorado river, accompanied by his wife Mary, and returned two and a half months later.
On the 4th of August, 1867, Anson's eldest son, Anson Vasco, while returning from a mission to Europe, upon which he had been absent nearly three and a half years, died at Rock Creek, on the Laramie Plains, four hundred and twenty-three miles east of Salt Lake. He was a young man of great promise, and his death was keenly felt by his family and friends.
On the 28th of October, 1870, Anson accompanied by his wife Mary and sister-in-law, Mrs. Hannah Holbrook, started on a visit to their numerous relatives in Ohio, Vermont and other places in the east, from which they returned home in January, 1871.
In 1872 Anson accompanied the Palestine party, of which President George A. Smith was the leader, to England, and spent five months traveling in Great Britain and Ireland.
When the Davis County Stake of Zion was organized in 1877 Anson became counselor to President Wm. R. Smith, his son Chester succeeding him as Bishop of Bountiful, formerly North Canyon Ward.
The later years of Anson's life were spent in comparative peace and quietude, largely on his farm in Davis County, where, surrounded by his numerous family, he set an example of thrift and industry. But, though relieved of those strenuous duties of pioneering that occupied so much of his time in earlier years, his time was still to a very great extent devoted to laboring for the public welfare, but chiefly in Davis County, where, as a member of the Stake presidency, he was looked up to as a safe and reliable leader, who was just as ready to sacrifice his own interests and devote his influence and energies to the public weal as he had been during his more vigorous days.
He retained the use of his faculties up to the last, and died at eighty years of age, honored and respected by all who knew him, leaving to his numerous posterity an untarnished record of service and devotion to the cause of Truth.
Anson Call depended upon no man for his knowledge of the truth of "Mormonism." His confidence in the Lord was supreme. His loyalty to the Church and the Church leaders was unwavering. His consecration to the service of the Lord was without reservation, and from the time he embraced "Mormonism" up to the very day of his death he hesitated at no sacrifice required of him in that service. Many made greater pretensions to piety than he did, but no man surpassed him in sincere devotion to the cause of God and in the modest practice of true religion as he understood it, and this included strict honesty, charity, self-denial and unfeigned love. He had a large family—six wives and twenty-three children in all, though only eighteen grew to maturity and had families. He was a kind and provident husband and father, but exacting withal. He had strict ideas of duty, and expected every member of his household to conform thereto.
He was essentially a man of peace. That he did not lack courage, was amply proven by the personal risk he deliberately assumed in numerous instances throughout his life, but he was wise enough to see that the ends so often sought by quareling and fighting might be more easily and effectively attained by peaceful methods, and so he advocated and practiced peace and discountenanced strife and contention.
At no time in Anson Call's life was he really wealthy; in fact, he was generally financially strained in carrying out his numerous enterprises; yet he never contented himself with simply providing for his own family; but always sought to give employment to many others, and not always because of their being profitable employes.
One of the most striking characteristics that Anson Call possessed was his ability to return good for evil. If he was ever wronged by any one he attributed the act to the ignorance or prejudice of the individual, and felt it to be his duty to impress that person with the friendliness of his motives, and would go out of his way to do him a kindness. He was full of charity, and abhorred a disposition to harbor malice.
Anson Call never betrayed a trust. When he gave his promise or conceived it to be his duty to do anything it was as good as done. If he had adopted "Do it now" as his motto he could scarcely have been more prompt in action throughout life. He was the very embodiment of probity. The Church authorities understood his character, and when they required anything of him they had the utmost confidence that he would not only do it promptly but well, for it was his habit to give his very best service to whatever task he undertook. He was not a theorist, not given to much meditation; but quick in deciding and instant in executing. He was essentially a man who did things. His energy was boundless; his perseverance unlimited.
FRIGID TRIP ON LONELY ROAD—TEAM EXHAUSTED—AGONY OF FREEZING—PRAYER FOR DELIVERANCE—FRIEND INSPIRED TO GO TO HIS RELIEF—SHEEP HERDER INSPIRED TO MOVE CAMP—EFFECTS OF FREEZING ON FEET.
Brother Jedediah M. Brown, of South Bountiful, is a man of great faith. He feels that he has inherited the gift of faith, for he does not remember the time when he did not possess it. When he is in need of anything it is just as natural for him to appeal to the Lord therefor as it is to work for it, and he is an industrious man, who never fails when possible to combine works with faith.
When he was twenty-three years old he was employed by a co-operative sheep company, as superintendent of its three large sheep herds, that ranged during the winter on the Western Utah desert. One part of his duty was to furnish supplies to the several sheep camps, and for this purpose he made occasional trips to the nearest settlements.
In the early part of January, 1888, he started, with a horse team, from one of the sheep camps, to drive to Grantsville, forty miles distant. His intention was to drive to the settlement the first day, buy his supplies and rest his team during the next day, and return to the sheep camp the third day, and so informed the men at the sheep camp before starting.
Having no load, he drove through the first day without trouble, and secured his load, and, fearing some change in the weather might occur that would hinder his return, if he delayed starting, he decided to start back the next morning.
The weather had been mild and thawing, but soon after he started it became terribly cold, and the wagon was so hard to pull, because of the wheels breaking through the frozen crust, that one of the horses gave out before the journey was half accomplished. He had no matches with which to light a fire, nor bedding with which to keep warm, so he did not dare to camp. His only hope was to keep on traveling. The cold was so intense that he suffered the utmost agony, even while trying to keep his blood in circulation by walking.
He realized that he was in danger of freezing to death, and plead with the Lord in earnest prayer to spare him from such a fate. After awhile his pain from freezing grew less, and a feeling of numbness and overpowering disposition to sleep took possession of him. His ideas became confused; he scarcely had will power enough left to urge his team along or exert himself to walk; he frequently stumbled and fell to the ground, and he had great difficulty in regaining his feet; his power to resist the feeling of utter exhaustion and desire to sleep were almost gone.
Just then a man on horseback appeared in sight, and as he drew near he was recognized as Charles A. Howard, one of the men from the sheep camp. It transpired that this man about the time in the morning when Brother Brown's situation became critical was very strongly impressed to start out to meet him, although he had no reason to suppose that he would be on the road. He tried to reason away the impression but could not, then failed to act upon it for several hours, until it became so strong that he could resist it no longer, when he mounted a horse and started towards Grantsville, protected to the utmost from the intense cold. His horse was fresh, and he rode as rapidly as possible. He had traveled almost if not quite fifteen miles without seeing a sign of a human being, and was beginning to doubt the wisdom of what seemed to be his fruitless trip, when he espied a team in the distance. As he approached nearer he saw that it was his friend, and that his movements were much like those of a drunken man, staggering as he walked. He hastened to him, and found him so far gone that he could scarcely speak. He realized that he would have to act quickly to save his life, and that his only hope lay in taking him to the sheep camp, for Grantsville was so much farther away it would be useless to try to take him back there. It was then almost sunset, and growing more severely cold every minute. He hastily unharnessed the exhausted horse, saddled it and helped the suffering man to mount it; then hitched his riding horse to the wagon in the place of it. Urging Brother Brown to ride as fast as possible, he started driving the team towards the sheep camp. The frozen man, however, couldn't even maintain his seat upon the horse and had to be placed in the wagon, where is was with difficulty he was kept awake by his friend as he almost frantically drove the team.
They had not proceeded more than a mile and a half when, to their surprise, they came upon a sheep camp, which had just located beside the road, and which was nowhere in sight when young Howard had passed the spot going eastward.
The herd belonged to Bishop J. W. Hess, of Farmington, and one of his sons was in charge of it. As he afterwards explained, his camp had been located some distance away and he had no intention of moving it until the afternoon of that day, when, without any reason that he could offer, and notwithstanding the cold weather, he took a sudden notion to do so, and acted upon it. It was providential for Brother Brown that he had done so, as he might not have survived the long ride to his own camp.
A good fire was burning in the stove in the camp wagon, and the frozen man was immediately helped in beside it, and with true western hospitality every comfort the camp afforded was placed at his disposal. Stimulants were immediately supplied him, his boots were cut from his feet, as they could not be otherwise removed, and a proposition was made that his feet be thawed out in the oven of the stove, but young Howard knew that would be unwise, so he sat up all night and kept them packed in snow.
In the afternoon of the following day Brother Brown was removed to his own camp, where he had to remain and be cared for during the ensuing two weeks before he could stand it to ride home. During all that time it was necessary to keep his feet elevated, as the pain in them when hanging down was unbearable.
He really never recovered the use of his feet until Spring, as the skin peeled off them from his ankles to the ends of his toes, and the nails also were shed.
He has always since regarded the help he received from Brothers Howard and Hess as a direct answer to his prayer.
SENT ON A MISSION—STRICKEN WITH CHILLS AND FEVER—PRESIDENT OF MISSION PROFFERS TO RELEASE HIM—UNWILLING TO BE RELEASED—INSTANTLY HEALED WHEN ADMINISTERED TO—TWIN BOYS HEALED IN ANSWER TO ELDER BROWN'S PRAYER—ELDER BROWN HAS A RELAPSE—INSTANTLY HEALED WHEN AGAIN ADMINISTERED TO—AGAIN URGED TO ACCEPT HIS RELEASE—FIELD OF LABOR CHANGED—HEALTH FAILS, AND HE IS SENT HOME—REPROVED BY PRESIDENT WOODRUFF—VICTIM OF A STREET CAR ACCIDENT—HEALED IN ANSWER TO PRAYER.
In 1895 Brother Brown went on a mission to the Southern States, and labored chiefly in Tennessee. He suffered severely from chills and fever, and Elias S. Kimball, president of the mission, wanted to release him to return home. He was ambitious, however, to remain the usual length of time, and make a record as an efficient missionary, and protested against being released. He had faith that he would be healed if administered to, and requested Elder Kimball to anoint his head with oil and pray for his recovery. While Elder Kimball's hands were still upon his head he felt that he was completely healed, and was apparently as free from the ailment afterwards as if he had never been affected by it.
He entered again upon his labors with zest, enjoyed the spirit of his calling and felt very much encouraged over the prospects ahead of making converts and filling a successful mission.
About this time a man who was not a member of the Church brought two boys to him—twins—about six years old, who had been afflicted with fits almost from birth, and requested him to administer to them. He did so, and they were immediately and permanently relieved of their ailment. It created something of a sensation in the neighborhood, where they were well known. The family were encouraged to investigate the Gospel, did so deliberately and thoroughly, became satisfied of its truth, were baptized and remained faithful.
In his zeal to accomplish as much as possible, Elder Brown over-exerted himself and had a relapse of chills and fever, again applied to President Elias S. Kimball, was again administered to and was again healed.
President Kimball again took up a labor with Elder Brown to induce him to accept his release, telling him that according to his judgment he was not the kind of a man to stand the malarial climate of the south. Elder Brown, however, had set his heart upon the work and still declined to accept a release.
In the hope that a change of his field of operations might result in benefit to Elder Brown, President Kimball sent him to labor in a new district for him—in West Tennessee. He gave the President of the Conference special instruction to take an interest in Elder Brown, and, if possible, guard against a recurrence of his ailment. They were temporarily short of traveling Elders in that conference, but more were expected to arrive soon, when it was suggested that he be released from acting as traveling Elder, and allowed to spend his time among the larger branches, organizing Sunday Schools. President Kimball felt that he could be usefully employed in that line, and be able to take better care of his health, because of not being exposed to bad weather.
The result was that the new Elders did not arrive when expected, and Elder Brown was kept laboring as a traveling Elder in that field five and a half months, instead of only a couple of weeks, as intended. He was laboring "without purse or scrip," having agreed to so labor when he first arrived in the mission. While he had faith enough to do so, it involved hardships for which he was in no way fitted, because of his impaired health. He was determined not to give up, and not to volunteer any information in regard to his health either to the conference president or to President Kimball. He grew so bad that he suffered constantly from chills and fever, lost flesh until he was a mere shadow of his former self and for more than a week at a stretch was almost wholly without sleep. His companion had urged him many times to make his condition known to the mission president, but all in vain. Finally his companion became really alarmed about his case, and posted a letter off himself to the mission president, informing him of Elder Brown's condition.
Brother Brown seemed to be very slow about learning that the Lord required the missionaries engaged in his ministry to use wisdom in the matter of conserving their health, to avoid undue exposure, the drinking of impure or contaminated water, going heedlessly in the way of epidemics, etc. While the Lord has the power to heal them, and they, being in His service, should have a special claim upon His protection and blessing, they should not knowingly "tempt the Lord." The account given us in the Bible of Satan taking the Savior up on to the pinnacle of the Temple and proposing that he cast Himself down, may serve as an illustration of the principle under consideration. Of course, the Father had it in His power to save Him, but the injunction was, "Thou shalt not tempt the Lord thy God." In the ordinary nature of things certain penalties follow the breaking of certain laws. One of the laws of nature is that the human body is incapable of enduring an intense heat. If it comes in contact with fire the flesh is burned, and pain and suffering and perhaps dissolution follows. Of course, the Almighty is able to arrest the operation of a law of nature, as He did in the case of the three Hebrew children that the Bible tells us of being cast into the fiery furnace, but there was special reason for His doing so in their case. They were in the line of their duty, and it was because of their devotion to His cause that they were cast into the furnace, and there was therefore more reason for the Lord coming to their rescue than there would have been had they voluntarily gone into the fire, and thus "tempted the Lord" to suffer them to be destroyed.
Every missionary owes it to himself, to his family, to the people among whom he is sent to labor and to the cause he represents, to take good care of his health, to consider differences in climate, and food, and water and altitude, any or all of which may affect him injuriously unless great care be exercised on his part until he become acclimated or accustomed thereto.
Elder Brown had exhibited more zeal than wisdom in persisting in staying in the mission field after his President had advised him to go home, in enduring hardships and privations that were enough to break the constitution of a thoroughly healthy man in his anxiety to make a record as a missionary. Of course his traveling without purse or scrip rendered him more subject to exposure than if he had been entirely master of the situation by having money in his pocket to pay for food and lodging and transportation whenever required. But if he had been impressed with the fact that his health was of the first importance, and that being out in a shower or even getting his feet wet, and especially going to bed in his wet clothing meant endangering his health in the malarial region in which he traveled, he would have been less reckless than he really was. If he had realized that the natural effect of fasting—voluntary and involuntary—to which he had been subjected, sometimes to an excessive degree, was to weaken his body and render it less capable of withstanding disease and enduring hardship, he might have curbed his enthusiasm, and been more moderate in that respect. As it was, his zeal and enthusiasm really made him reckless, and there is little doubt that he has suffered ever since as a result.
When President Elias S. Kimball received the letter from Elder Brown's companion informing him of the real situation, he sent peremptory orders for the release of the suffering missionary and had him forwarded home without delay.
On his arrival in Salt Lake City he called upon President Woodruff and reported his labors in the mission field, and was taken to task for his reckless disregard of the rules of health. He was told that it was his positive duty to return home when the President of the mission wished to release him, as he was the man whose privilege it was to know the will of the Lord on the subject. His persistence in remaining in the mission and continuing his labors under such unfavorable conditions after such ample warning as he had received of the danger, was really tempting the Lord. The fact that the Lord had mercifully healed him on two different occasions in the mission field, did not even justify him in continuing the risk in the face of the mission president's protest.
How far his good intentions served as a palliation of his offense, is a matter of conjecture. That the Lord has not cast him off is evident from the fact that he enjoys a goodly degree of His spirit. He is a faithful laborer in the cause of God, but his usefulness is very much impaired by his poor health.
Brother Brown has had many evidences since his return from his mission of the willingness of the Lord to hear and answer his own prayers and the prayers of others in his behalf. As an instance, he mentions that he was accidentally thrown from a street car on the evening of January 30, 1913. He was unconscious when picked up, and taken to a hospital, and remained so until 10 o'clock the next morning, when he rallied. Upon examination, it was found that his nose had been broken, three teeth knocked out, four ribs fractured and a rupture produced. Three days afterwards, while suffering from internal hemorrhage and in very great pain, he called for Brother William Newell to administer to him. He felt a change occur while the hands of the Elder were upon his head and testifies that it was by the power of God that he was healed. His improvement from that time was rapid, and the readiness and completeness of his recovery surprised his friends and the doctors who knew the extent of his injuries.
DR. GLEDHILL'S WIFE OPERATED UPON REPEATEDLY FOR INTERNAL TUMOR—BLESSED BY A PATRIARCH—PROMISED THAT SHE SHOULD RECOVER AND GIVE BIRTH TO MORE CHILDREN—SCIENTIFIC OPINIONS UPSET BY FULFILLMENT OF INSPIRED PROMISE.
When we read the many miracles in healing that we find recorded in a few chapters in the Bible, one is apt to think that to-day these things are not found among us so generally now as anciently, but on more mature thought, one will discover that there are many more manifestations of God's healing power to-day on record than in the Holy Bible.
Being a physician, and dealing with that most sacred and miraculous thing we call life, I often see the power of God made manifest through his authorized servants, and I have personally taken part in this holy ordinance of the administration with oil, where healing, and other blessings have occurred.
Young people sometimes fail to appreciate the priesthood of God. They little realize the power and blessing that may come through this channel. It is with a heart full of gratitude for His Priesthood and the blessings that have come to me and mine from this channel, and with a prayer in my heart that faith may be kindled in the heart of some reader, that I write the following narrative of what I consider a modern miracle.
Mrs. Gledhill, my wife, had been ill for one and a half years; had been to two hospitals including the L. D. S. Hospital of Salt Lake City, and had been examined by five of the best doctors in the State of Utah and their advice and treatment faithfully followed, but her symptoms gradually grew worse. Three times a slight operation had been performed with no improvement, and it was decided that a major operation would be necessary.
Just prior to this time President William H. Seegmiller had just been released from his duties as Stake President of Sevier Stake, an office which he held with honor and credit for thirty years, and had just been appointed a patriarch in the Church. Mrs. Gledhilll requested him to give her a patriarchal blessing, and among other things he promised her, first, that she should become a well woman, and second, that she should become a mother in Israel of additional children.
She was operated upon by two of the best known doctors in the State. On opening the abdomen they found a large tumor of the uterus that was also attached to the bowel. The doctors consulted each other and told me that the growth was probably the most fatal of all growths known in surgery to-day, and that the only hope of her life would be by the removal of the uterus and surrounding tissue, and even then her prospects for recovery would be very small. Then it was that the faith my parents and teachers had tried so hard to instill within me came to my rescue, and I told the doctors that she would live and that I would under no circumstances consent to have her uterus removed and thus prevent the fulfillment of a prophecy uttered by the servant of God in a patriarchal blessing to my wife. I was told that it would recur, and that she would lose her life if I refused, and that according to all the teachings of science and their own extended experience it would be very unwise to leave any part of the uterus. I told them that I would trust the Lord, and in this I was not alone, for Mrs. Gledhill had made a special request, before being operated on, that whatever else was done, not to allow anything that would make impossible the blessing that she had received, and to which she clung with great faith.
The result was that about one-third of the uterus was removed in order to get the tumor. The doctors gave us very little hope even of her recovering from the operation. She slowly and gradually improved, it seemed for five months, when I discovered that the growth was recurring. Just prior to this I had received the following heart-rending news. The pathologist of the L. D. S. Hospital, who made the microscopical examination of the tumor which was removed, wrote me in effect as follows:—That he was "sorry the whole uterus had not been removed, and it was a question in his mind if it wouldn't be best even yet to have the complete removal of the uterus undertaken, as this would give the only hope of recovery."
Another doctor wrote me, saying that all the authorities he had consulted said that these tumors are fatal, no matter what is done.
I then turned to my text book on this subject and read as follows: "Seventy-five per cent of all cases terminate fatally within six months." Then in italicized words it said "Cyncisiomia Malignant is the most fatal of all known tumors, that by an early and complete removal of the uterus before metastasis has taken place, some cases, it has been reported, have been cured."
At times in the past I have felt that my troubles were great, but now it seemed that all the powers of evil were arrayed against me. I thought of how willingly my wife had undergone the hardships incident to going to school in the east with very limited means, and of the many tender circumstances connected with our courtship and newly married life, etc., and now to think of her being taken from me, was more than my failing heart could stand. So that I humbled myself before God as I never had done before, although all my life I had been a praying man.
But yet there was seen during all this time, dimly and at the close of this trouble more clearly, a silver lining to this great dark cloud. It was the promise of President Seegmiller. I took these letters above quoted from with my text book and read them to President Seegmiller and then asked him point blank if it was he who had made the promise, or if it was from God. I told him I must know immediately, Yes or No. President Seegmiller, in his calm but positive way, told me that when his hands were upon my wife's head with his eyes closed, he saw her a well and perfect woman and said he, "I cannot take back what I have said, for it is from God." From this moment on there never was a moment that we have ever doubted or lost faith in this promise.
Mrs. Gledhill was operated on again. The tumor had recurred as had been predicted. This time she refused to go to the hospital, and I operated on her myself, putting by trust in God. I found several tumors had started, and it was impossible to remove them all, so I removed the large one in the scar of the previous operation and left the others on account of the great hemorrhage. About two weeks after this operation, inflammatory rheumatism set in, and for eight long weeks we "wrestled" with the Lord for her life; nor were we alone, for we summoned all available help. Her name was sent to all the temples for the prayer circle. The Primary Stake Board, of which she was in the presidency, prayed for her as a board and individually. Her kindergarten class in Sunday School prayed for her and brought bouquets of flowers to her bed, and for five weeks two Elders called and petitioned the Throne of Grace in her behalf. Finally, it seemed that the Lord had tested us sufficiently; she became better and finally well.
Can my college professor tell me any more that there is no God? Can I doubt His power or the truth of His restored priesthood? Can I afford to dishonor that sacred priesthood? No, no more than I can say black is white. Men may try to explain this some other way, but we know better, and we thank God for every gift and blessing he has given us.
There is the second part of this blessing I want to tell you about. Mrs. Gledhill had been in good health for nearly three years, and we became very anxious for the Lord to grant us the second part of His promised blessing, namely, that additional children should come to our home. We talked it over and decided that when we went to the temple to do work for the dead, as it is our custom to do once each year, that we would have Mrs. Gledhill washed and annointed for this special blessing.
On arriving at the temple we told President Anderson that we had great faith that the Lord would keep His promise to us, but we were impatient and wanted to intercede for the Lord to grant us this blessing now. When the sisters were washing and anointing Mrs. Gledhill, the spirit of the Lord whispered to her an assurance of our desire, and at the conclusion of this Holy ordinance she came and told me of this assurance she had received, and that she knew it was from God. President Anderson, who was mouth in the prayer that was offered in her behalf, at the conclusion of this Holy ordinance promised her the desire of her heart. After working in the temple two or three days for our dead, we returned home.
In the required time from this temple blessing God gave us an eleven-pound son, notwithstanding the predictions of the doctors to the contrary. Our hearts are so full of gratitude that we wish we could tell the whole world of this modern miracle. On hearing of Mrs. Gledhill's condition, one of the doctors wrote and asked one to take her to a hospital to be confined, and suggested that operative interference might be necessary. But instead of doing this we called in the Elders at this critical hour, and our baby was born naturally. No sooner had the birth occurred than I sent word to the doctors, who, by the way, are very dear friends of mine, and told them of our promised son.
In conclusion let me bear you my testimony that I know that God lives and that the divine plan of salvation, called "Mormonism" is the only plan that will bring genuine happiness and joy to the souls of men; and that, as far as I have been able to learn, there is no known scientific fact that does not harmonize with this revealed gospel. The longer I live, and the more I study, the more virtue I see in our gospel; and for this testimony I thank God.
T. R. GLEDHILL, M. D.
Richfield, Utah.
APPLIES FOR WORK UPON NAUVOO TEMPLE—ACCEPTS WORK WITHOUT PROSPECT OF PAY—HIS HAT STONED—OFFERED WORK BY LUCIFER, WHO DISPLAYS ABUNDANCE OF GOLD—JOURNEY WESTWARD—MONEY PROVIDENTIALLY FURNISHED FOR COMPLETION OF WAGON—MONEY FOR MEDICINE OBTAINED IN LIKE MYSTERIOUS WAY—ARRIVAL IN WINTER QUARTERS—AMBITION TO GO WEST WITH PIONEERS—PLAN FOILED BY INDIANS KILLING TEAM ANIMALS—PRESIDENT YOUNG'S CONFIDENCE—NEW SHOES PROVIDENTIALLY FOUND—DISLOCATED ARM PROVIDENTIALLY RESTORED TO USE.
When Charles Lambert, in the early part of 1844, arrived in Nauvoo, fresh from his native land, England, he was full of zeal for his newly-found religion, and willing to devote his life to the service of the Lord. He applied for work upon the Temple, showing credentials from master workmen, under whom he had served in England, that testified to his superiority as a mechanic. He was informed that there was plenty of work for him to do, but no pay. The means that had been subscribed for the building of the Temple had been exhausted. Many of the most skillful workmen had already found employment elsewhere, and it looked as if the work would have to cease unless more funds could be collected. He said he had come to Nauvoo with a determination to help build the Temple, and he proposed to do so if he never received any pay. He was accordingly set to work. He had been a master workman or contractor for a long time before leaving England, and consequently wore only good clothes; in fact, he had none suitable to wear while working as a tradesman. He therefore appeared for work wearing a good suit of clothes and a high silk-finished hat. He hung his hat up in the work-shop, donned an improvised cap and apron and commenced work.
Many of those employed upon the Temple were Americans who seemed to have a contempt for foreign mechanics, and especially for dandies in that line, and to show their contempt, or else in a spirit of fun or mischief, they threw spalls at the "stove pipe" hat as it hung in the shop until they cut it to pieces.
Charles Lambert wisely saw the folly of quareling with his fellows over this act of vandalism, so he ignored it, and treated the perpetrators of it as if it had not occurred. His courteous and dignified conduct and lack of ostentation, combined with his superiority as a workman soon overcame the prejudice arrayed against him and won the respect if not the admiration of his fellow workmen, and he got along agreeably with them.
So many of the mechanics quit work from sheer necessity and went elsewhere to seek employment that the question of how and when the Temple was ever to be completed became more of a problem every day.
Charles Lambert and one of his fellow mechanics (W. W. Player) who also was an Englishman, and a man of faith, discussed this problem between themselves, and voluntarily pledged themselves to continue at work until the Temple was built whether they were paid for their services or not. It is one thing, however, for a man to deny himself and quite another to deny a dependent wife and children the comforts or necessaries of life.
Charles Lambert had married during the first year of his residence in Nauvoo and undertaken the support of two brothers and a sister of his wife, who had recently been orphaned and were helpless. He felt keenly his responsibility, and wished for money as he never had done before. While feeling thus he was passing along the street in Nauvoo one day when he met a well-dressed, genteel stranger who inquired if his name was Charles Lambert. On being told that it was, he said his name was Higgins, and that his home was in Missouri. With an ingratiating smile he said "I have heard of your skill as a workman, and want you to go to Missouri and work for me. You are not appreciated or properly paid here. If you will quit the Temple and go and work for me you can name your own price and you will be sure of your pay. You see I have plenty of money with which to pay you." Suiting the action to the word, he thrust his hand into his pocket, and drew it out full of $10.00 and $20.00 gold pieces, which he displayed in a tempting manner, and urged him to accept his offer and not to submit any longer to the unfair treatment accorded him at the Temple. With a gesture of impatience called forth by the intimation of unfairness, Father Lambert thanked the stranger for his offer, but said he couldn't think of accepting it. He said he had no complaint to make of his treatment at the Temple, and the price others would pay for work they wished done would not influence him in the matter, as he intended to continue on at the Temple from principle. Bidding the stranger "Good-day" he turned to continue his walk along the street, but almost immediately the query arose in his mind as to how the stranger knew his name, and where he got his information from about his skill as a mechanic, and turned to take a final look at the stranger, when lo! he was no-where to be seen. He had disappeared as completely as if the ground had opened and swallowed him, and yet he had not had time by any ordinary means of locomotion to get out of sight. His opinion then was, and remained so up to the day of his death, that he had been talking with no other than Satan, the prince of tempters, and though he had not yielded to his tempting offer he was vexed with himself for listening to him at all, and especially to his insinuations about the Temple management.
When Father Charles Lambert left Nauvoo he entered upon an order of life that was entirely new to him—that of a frontiersman. In remaining in Nauvoo until the work on the Temple ceased he not only followed the counsel of the authorities of the Church, but fulfilled also the vow that he has personally made to do so regardless of compensation. There was, however, an additional reason for his so doing. While continuously employed upon the Temple he had no opportunity of earning by work elsewhere the necessary equipment for migrating. He had, partly by his own labor at odd times and partly by help from others, completed the wood work for a wagon but lacked the required iron to finish it, or the necessary money with which to buy it. Preparation for the journey was thus effectually blocked for some time until the money was finally provided in a most miraculous manner, as a direct answer to prayer. He had been out in a rainstorm one day and had returned home drenched to the skin. After changing his clothes he hung his wet trousers over a chair back before the fire to dry. When he was about to resume the use of the same clothes again after they had become dry, an English gold sovereign and fifteen cents in silver rolled out of the trousers pocket upon the floor, notwithstanding the fact that he had previously had no money. This was just the amount required for the purchase of the iron, and the wagon was soon completed. This was not the first time money to supply a dire necessity had been furnished the family in answer to prayer in a most mysterious manner. Once when Charles J., the first child in the family was taken violently ill and money was needed and prayed for with which to buy medicine the father entered the house feeling something that he had discovered in the waist-band of his trousers, and which he remarked felt like money. On having the waist-band ripped open the object was found to be twenty-five cents, just the amount required for the medicine. They would not use it, however, until they had inquired of the tailor who made the pants a short time previously if he had lost it, but he said he could not possibly have accidently sewed the money in the waistband when making the pants, for he had no money. In both of these instances the money was accepted as a gift from the Lord.
Driving team, and especially an ox team, was a new experience for Charles Lambert; but what he lacked in experience or tact he more than made up in kindness to his animals and willingness to sacrifice himself to save them. The team consisted of a yoke of full grown oxen, a yoke of young steers and a yoke of cows—all unbroken. Of course common produce demanded that the driver walk beside the team while the animals were wild or where the roads were bad, as they frequently were, but when the team became tractable and the roads were good a teamster inclined to self-indulgence would certainly have ridden. Not so, however, with Charles Lambert, who so sympathized with his team animals that he refused to buy a whip when starting on the journey lest he might in a rash moment be tempted to abuse them. In the exuberance of his young manhood he preferred to walk, and it may be said that he practically if not literally walked the whole of the way from Nauvoo to Salt Lake Valley. On arriving at Winter Quarters—the main camp of the migrating Saints—it was late in November, and he remained there personally only long enough to build a log cabin to shelter the family and then went to Missouri to find work. He was ambitious to journey westward with the pioneers, and to earn all he could in the meantime. He was doomed to disappointment, however, for the Indians killed the team animals in the Spring of 1847, after the oxen had been brought through the winter in fine shape. This was a serious set back, but, undismayed by this misfortune, he returned to Missouri, taking his family with him, to work for another outfit. The mention of an incident that occurred at Winter Quarters will serve to illustrate the confidence the Church leaders had in the subject of our sketch. During a council meeting that was being held there some person reported that he had heard that Charles Lambert was living in Missouri among non-Mormons and would probably lose the faith if indeed he had not already apostatized. President Brigham Young replied immediately, "You need not worry about Charles Lambert. I am willing to answer for all the sins he commits in Missouri." Samuel Turnbow, who was present at the council and afterwards related the incident, said he was so impressed with the remark of Brigham Young and so pleased with his rebuke to the retailer of gossip, that he ever afterwards longed to become acquainted with Charles Lambert. He not only did so at the earliest opportunity, when they met in the Salt Lake Valley, but remained an ardent friend up to the time of his death. President Young's confidence was not misplaced. Charles Lambert's loyalty to the Church and its leaders never wavered.
It was on President Young's advice that the Lambert family returned to Missouri again in the Spring of 1848, instead of migrating to Utah that year, as they intended, and so it happened that they did not arrive in Utah until the fall of 1849. On the journey across the plains no member in the large company, which included 100 wagons, too a more active part than did Charles Lambert. When the company was organized he was appointed captain over ten wagons, did his duty as such with zest and set an example to the whole company in the matter of early rising, providing fuel, caring for the animals, etc. While on the plains his shoes gave out and his feet became very sore. Early one morning while he and a companion named Wm. Bateman were out rounding up the stock and the grass was hurting his feet badly, he said as he hobbled along, "I do wish the Lord would send me a pair of shoes." They had not proceeded much farther when he noticed some dark looking object protruding above the grass a short distance ahead. Pointing it out to his companion, he remarked that one of the animals must have lost his bell, and walked along intending to recover it. Imagine his surprise when he discovered as he approached the object that it was not a bell but a pair of new shoes, looking as fresh as if they had just come from the shelf of a store. The sole of one was sunk into the top of the other, so that they would occupy as little space as possible—the shape in which stoga shoes were kept in pairs in a shoe store in that age, before it became the vogue to keep them in paste board boxes. The place in which they were found was so far from a traveled road as to render it highly improbable that they had fallen there from a passing wagon, nor indeed was there any wagon tracts visible in the vicinity of the place. No time was lost in speculation as to how the shoes happened to be there, but Father Lambert jumped to the conclusion that they were there for his special benefit, and exclaimed, "The Lord has sent me some shoes!" His companion, however, put in a counter claim by saying, "One shoe is mine, for I helped find them!" But the shoes proved to be entirely too small for him to wear, while they fit Father Lambert as if they had been made for him. The result was that he retained the undisputed possession of them.
Early life in Salt Lake Valley was exceptionally serious. Hard work and long hours were the portion of every one who was able and willing to work, and Charles Lambert was unusually able and more than willing to do his full share. His robust constitution, which for a long time seemed able to withstand anything, in time yielded to the unusual strain, the severe privations and the frequent hardships and exposure to which he was subjected. He contracted inflammatory rheumatism, which frequently affected his eyes and sometimes rendered him almost completely blind, and actually drew his shoulder out of joint, so that for a period of several months he was unable to use his right arm even to dress himself. He was examined by surgeons while thus crippled, who were unanimous in declaring that the shoulder was dislocated, and in urging him to have it set; but he absolutely maintained that he had done nothing to displace the joint, that the Lord knew better than man the nature and cause of his trouble and that he would trust in the Lord to cure him. It may be interesting here to relate how he again obtained the use of his arm. A man by the name of Gallup at that time, (about the year 1853) resided in the 7th ward, where also was the home of the Lambert family. This man though he had a membership in the Church was a rank apostate at heat, and quite active in advocating the doctrines of Gladden Bishop, a notorious dissenter from the Church, and maligning the Church Authorities. Gallup held the office of school trustee in the ward, (an office which in those days was usually filled by appointment of the Bishop or election in a Church meeting and not by vote of the tax payers as in later times) and this afforded him some prestige in circulating among the people his apostate principles. Father Lambert protested to the ward bishopric against such a man being retained as school trustee. As a result, a meeting of the Priesthood of the ward was appointed by the Bishop to consider the matter. When the meeting opened Gallup was informed that his fealty to the Church had been questioned, and was asked to state his feelings. He arose and boldly declared his unbelief in the doctrines of the Church, and then proceeded to say that Joseph Smith was a wicked and adulterous man; he had associated with drunkards, his lot was cast with the hypocrite and unbeliever and he had gone to hell. The assembly listened with astonishment almost with stupefaction to the man's utterances, without apparently any thought of resenting his slanderous imputations, with the exception of one man. Charles Lambert was seated in the opposite side of the room, and a number of benches intervened between him and Gallup, but springing to his feet he leaped over the benches and rushed towards Gallup, crying out as he did so, "I will send you to hell," and raising his right arm, that he had never been able to use for months, was about to deal him a blow with his clenched fist, when Gallup dodged backward to escape from him, and others seized his belligerent assailant to prevent a collision; at the same time a chorus of voices cried out in surprise, "Brother Lambert has recovered the use of his arm!" The meeting ended by Gallup bein deprived of office and also fellowship in the Church by vote of the assembly, and Charles Lambert returned home rejoicing in the use of his arm, which was now free from pain; and Mother Lambert wept for joy when she met him at the door and saw him swinging his arm high above his head and heard him declare it was as good as ever.