PROGRESS IN LEARNING TO SPEAK GERMAN—COMMUNICATION FROM THE BRITISH AMBASSADOR—NOTIFIED TO LEAVE ZURICH—GO TO SCHAFFHAUSEN—THE FALLS OF THE RHINE—UNABLE TO OBTAIN PERMISSION TO REMAIN IN THE CANTON—SEEK ANOTHER PLACE OF RETREAT—LODGE WITH A FAMILY OF SAINTS—DIFFICULTY IN KEEPING SECLUDED—CALLED TO GENEVA—RETURN TO ENGLAND.
The Saints in Zurich and vicinity were enjoying much of the Holy Spirit and rejoicing greatly in the faith of the gospel of Jesus Christ; they were beginning to comfort themselves with hopes that I might be permitted, after all, to remain among them unmolested; and I was, under the blessing of God, making such progress in conversation as encouraged me in hopes of being still more useful, when at length I received the following communication from the British ambassador:
"BERNE, JANUARY 11, 1855."Sir:—I have to acknowledge the receipt of your letter of the 20th ult., and of your passport transmitted to me therein."The information conveyed in that letter, that you belonged to the sect denominated 'Mormons,' and the indication it contained that you were in the habit of preaching its doctrines, alike revolting and opposed to civilization and religion, led me to anticipate the results of my application to the Federal Council for explanation as to the motive of your threatened expulsion from the canton of Zurich. But having requested such an explanation at the hands of the authorities here. I thought it right to allow the matter to take its course and I therefore waited until I should receive from the Federal Council a reply to the note I had written on the subject. This reply I only received yesterday morning and I was fully prepared for the tenor of its contents. These are in brief to the effect, that Mormonism has lately been on the increase in the canton of Zurich, and its preaching and ceremonial acts have given rise to disorders in one locality on account of their immoral tendency, so that the police had deemed it necessary to refuse to the two Mormon teachers permission to reside in the canton; that you are one of these teachers, that you have hitherto resided in the district without legal permission to do so, and that it is the refusal to grant you such permission (which is required by Zurich law for Swiss citizens as well as foreigners and may be refused by the authorities to any one on just causes) of which you now complain."It is further observed in the note of the Federal Council, that the Government of Zurich, considering that Budge belongs to the sect of the Mormons, and devotes himself to the propagation of their tenets, that among these is found polygamy—a state of things incompatible with the basis of social and family life in the above canton, and, lastly, that the preaching of these individuals has occasioned disorder, is of the opinion that the determination of the police of Zurich is fully justified."The Federal Council itself approves of this determination on the part of the Government of Zurich, and is of opinion that there are no grounds for any longer delay being allowed, previous to your being ordered to quit the canton. This decision was transmitted to Zurich by last night's post."Coinciding as I do in the estimate formed of the pernicious doctrines held and disseminated by you, according to your own admission in your letter to me of the 20th of December, and considering that a Swiss citizen acting in a similar manner would meet with precisely similar treatment, I can see that I should not be authorized in interfering in any way as the queen's representative here, to prevent the execution of the order of the Zurich authorities—that you should leave the canton immediately. If you will follow my recommendation you will comply quietly with the order you have received, and in selecting your destination, if you should still remain in Switzerland, you will do well to recollect that other cantons have the same laws in this respect as Zurich and that wherever you go it will be advisable for you to refrain from preaching doctrines, which, whatever may be your own belief, are abominated as in the highest degree blasphemous and immoral, by the whole civilized world. I retain your passport in case you should wish to have it signed by me, to render it valid for any particular route you may decide on taking, and I will transmit it to you on learning your intentions. I am, sir your obedient servant,"G. V. R. GORDON,"H. B. Majesty's Minister."To Mr. William Budge, Zurich."
"BERNE, JANUARY 11, 1855.
"Sir:—I have to acknowledge the receipt of your letter of the 20th ult., and of your passport transmitted to me therein.
"The information conveyed in that letter, that you belonged to the sect denominated 'Mormons,' and the indication it contained that you were in the habit of preaching its doctrines, alike revolting and opposed to civilization and religion, led me to anticipate the results of my application to the Federal Council for explanation as to the motive of your threatened expulsion from the canton of Zurich. But having requested such an explanation at the hands of the authorities here. I thought it right to allow the matter to take its course and I therefore waited until I should receive from the Federal Council a reply to the note I had written on the subject. This reply I only received yesterday morning and I was fully prepared for the tenor of its contents. These are in brief to the effect, that Mormonism has lately been on the increase in the canton of Zurich, and its preaching and ceremonial acts have given rise to disorders in one locality on account of their immoral tendency, so that the police had deemed it necessary to refuse to the two Mormon teachers permission to reside in the canton; that you are one of these teachers, that you have hitherto resided in the district without legal permission to do so, and that it is the refusal to grant you such permission (which is required by Zurich law for Swiss citizens as well as foreigners and may be refused by the authorities to any one on just causes) of which you now complain.
"It is further observed in the note of the Federal Council, that the Government of Zurich, considering that Budge belongs to the sect of the Mormons, and devotes himself to the propagation of their tenets, that among these is found polygamy—a state of things incompatible with the basis of social and family life in the above canton, and, lastly, that the preaching of these individuals has occasioned disorder, is of the opinion that the determination of the police of Zurich is fully justified.
"The Federal Council itself approves of this determination on the part of the Government of Zurich, and is of opinion that there are no grounds for any longer delay being allowed, previous to your being ordered to quit the canton. This decision was transmitted to Zurich by last night's post.
"Coinciding as I do in the estimate formed of the pernicious doctrines held and disseminated by you, according to your own admission in your letter to me of the 20th of December, and considering that a Swiss citizen acting in a similar manner would meet with precisely similar treatment, I can see that I should not be authorized in interfering in any way as the queen's representative here, to prevent the execution of the order of the Zurich authorities—that you should leave the canton immediately. If you will follow my recommendation you will comply quietly with the order you have received, and in selecting your destination, if you should still remain in Switzerland, you will do well to recollect that other cantons have the same laws in this respect as Zurich and that wherever you go it will be advisable for you to refrain from preaching doctrines, which, whatever may be your own belief, are abominated as in the highest degree blasphemous and immoral, by the whole civilized world. I retain your passport in case you should wish to have it signed by me, to render it valid for any particular route you may decide on taking, and I will transmit it to you on learning your intentions. I am, sir your obedient servant,
"G. V. R. GORDON,
"H. B. Majesty's Minister.
"To Mr. William Budge, Zurich."
The strong prejudice of the ambassador is very apparent in the opening lines of his letter. The idea is conveyed, that he would not have made any application at all on my behalf if he had known that I was a "Mormon," that fact apart from the merits of the question at issue would have been sufficient to cause him to neglect his duty as a protector of his countrymen and their interests; but, having requested such an explanation at the hands of the authorities, he "thought it right to allow the matter to take its course." I thought as much when I wrote my first letter, therefore made my protest urgent, and refrained from introducing any religious consideration until he would commit himself in an effort to do me justice.
The reply of the Federal Council as quoted, contained several misrepresentations, but without them there would have been no showing of necessity or consistency in expelling a stranger from a "free republic." The disorders referred to were the acts of native mobocrats without provocation, and there was no more immorality about the baptism of believers into the Church of Jesus Christ of Latter-day Saints than the baptism of people into a Baptist community. It was not necessary to refuse the two "Mormon teachers permission to reside in the canton," as we had duly deposited our passports and met all requirements made upon us by the authorities, and therefore did not ask for permission, which we had long enjoyed.
In regard to polygamy, we did not teach it and had testified before the authorities that we had no disposition or authority, even if we had the power, to interfere with social life in the canton, by advising the practice of our marriage views. It was true that "Mormonism" was increasing and also the rage of the priests proportionately, and as something had to be done to satisfy them, the rulers gave an unrighteous decision, which was endorsed by a narrow-minded British minister.
In a day or two after the ambassador's letter was received, I was summoned before the police and received peremptory orders to leave the canton in three days, or I would be arrested.
At last I was obliged to leave Zurich, and all our friends were full of grief on account of the determination of the authorities to drive us from the country. I had been pursuing my studies at all convenient opportunities and was able now to teach the Saints with more freedom, and since Elder Mayer's departure, the responsibility of the work in this part of the mission had devolved upon me. The interest I felt in the prosperity of the Saints was deep and abiding, and I sought the help of the Lord to enable me to instruct them in those things which were most necessary under the circumstances, feeling as we all did, that I would probably soon leave them. I felt the importance of the work being sustained in German Switzerland, so I determined to go no further away than was absolutely necessary.
On January 16, 1855, I left Zurich for Schaffhausen, and arrived there the next day, having walked part of the way. I had an introduction from a sister to a family in this place on whom I called and by whom I was kindly received, but it was necessary for me to obtain permission to lodge with my friends; I therefore visited the police office and explained that my passport was in the hands of the ambassador and would reach me soon, and they concluded, "as an obligation," that I might stay in town one night without it. On the second day of my arrival I was summoned before the police and examined, and had to telegraph to the ambassador, who replied that the passport was on the way, which for the time prevented me, I suppose, from being locked up.
My passport arriving on the 20th, I went to the police office and presented it, was closely questioned, and came to the conclusion that there was not liberty enough to teach the truth in this place. Schaffhausen is near the line between Switzerland and Germany, which accounts for the unusual severity of its regulations. I was in hope of doing some good, as the neighbors continued visiting my lodgings to see and talk with the "Englishman," and smoke their pipes. In talking we could hear, but it was with difficulty sometimes, when there were a number present, to see each other through the smoke.
Near this city are the beautiful Rhine Falls which have a world-wide reputation. I here introduce the following brief description of these beautiful falls from a work lately published:
"The falls of the Rhine, near Schaffhausen are among the largest in Europe. Though nothing in comparison with such falls as Niagara, they are imposing and beautiful. Shortly after passing the pretty town of Schaffhausen, the Rhine hastens, hurrying on for about three miles narrowed between woody knolls and low rocks. By these rocks, in the pass between Daschsen and Neuhausen, the river is divided into three shoots, which dash down a depth of about seventy feet. The spectacle of the falls is exceedingly fine on both banks, where every accommodation is equally made for visitors to enjoy the scene."A fine view of the falls is obtained from the garden of the castle of Laufen, on the left bank of the river. It is immediately opposite the Schweizerhof, from which visitors can cross in a ferry-boat, fare half a franc. The land belongs to a private family, but, by contract with the canton of Zurich, strangers are permitted to visit the castle and grounds; fee, one franc. A wooden balcony overhangs the rush of waters. The actual fall here is about eighty feet. The water's division into three shoots can be well seen. The largest body of water falls during the months of June and July. Although this, one of the finest falls in Europe, is not a Niagara, nevertheless the general landscape is superior to that in the vicinity of Niagara falls. The range of the Alps including Mont Blanc, distant 185 miles, can be seen from this point and this alone would form a feature of the place."
"The falls of the Rhine, near Schaffhausen are among the largest in Europe. Though nothing in comparison with such falls as Niagara, they are imposing and beautiful. Shortly after passing the pretty town of Schaffhausen, the Rhine hastens, hurrying on for about three miles narrowed between woody knolls and low rocks. By these rocks, in the pass between Daschsen and Neuhausen, the river is divided into three shoots, which dash down a depth of about seventy feet. The spectacle of the falls is exceedingly fine on both banks, where every accommodation is equally made for visitors to enjoy the scene.
"A fine view of the falls is obtained from the garden of the castle of Laufen, on the left bank of the river. It is immediately opposite the Schweizerhof, from which visitors can cross in a ferry-boat, fare half a franc. The land belongs to a private family, but, by contract with the canton of Zurich, strangers are permitted to visit the castle and grounds; fee, one franc. A wooden balcony overhangs the rush of waters. The actual fall here is about eighty feet. The water's division into three shoots can be well seen. The largest body of water falls during the months of June and July. Although this, one of the finest falls in Europe, is not a Niagara, nevertheless the general landscape is superior to that in the vicinity of Niagara falls. The range of the Alps including Mont Blanc, distant 185 miles, can be seen from this point and this alone would form a feature of the place."
After remaining several days in Schaffhausen without any apparent results, I went to Weingarten and called on a Brother Bonnelli, of whom I had heard, and was received by the family with great kindness. This brother took my passport to the village authority, and was surprised when that dignitary questioned him closely and declared that I was a "Mormon." He was angry with Brother Bonnelli for entertaining me, but eventually sent a permit allowing me to lodge at their house and retained my passport.
I visited and conversed with Saints and strangers for several days in Weingarten when quite unexpectedly I was summoned before theStadthalter,where I received my passport and a notice to leave the canton of Thurgau in two days. TheStadthalter'sinstructions contained no reason therefore, but he informed me it was because I was a "Mormon." It was the settled policy of the cantons to drive the Elders out of the country, and the decision of the federal government as given in my case, when expelled from Zurich, sustained them. The papers published every movement made by the authorities, and all strangers being obliged to deposit their passports at the nearest office that they might be permitted to stay where they desired to settle or lodge for the time, it was impossible to remain long undiscovered. To lodge in any house without the legal permit, providing the family were willing, subjected them to fine or imprisonment, and this was not desirable. I fully considered the circumstances and probabilities in the spirit of prayer and supplication to my Heavenly Father that He might guide and preserve me in my efforts to remain in Switzerland until His servants were satisfied with the efforts made to sustain the Church and warn the people. It was true that President Tyler had left the responsibility with me as to what I ought to do, but I was not yet quite satisfied, and finally determined to return to a small village on the Lake of Zurich, where a faithful family of Saints resided and where I might live unknown for a season, except to the family, in whom I had great confidence. How to get there was the question to be solved. On receiving my passport, when asked where I was going as was usual, I replied to St. Gall, such being my intention at the time, and the endorsement was made accordingly, but on reflection it was almost certain that my intention would be known in St. Gall before I could get there myself. To go to Kussnacht (the village on the lake), which was almost in an opposite direction to St. Gall, would probably be fatal to my liberty if my passport should be examined. My first movement from Weingarten towards my place of refuge would also bring me into the canton of Zurich, from which I had been twice expelled; but if I could spend one night on the journey safely, I had strong hopes of making the trip without detection.
On the afternoon of the 14th of February I left Brother Bonnelli's house with regret, as we were doing good and the prospect was encouraging. It rained all day and was very muddy under foot. I therefore concluded to remain for the night at a small town named Elgg. It was evening. I walked into a respectable looking hotel and arranged for supper and lodging. The people were obliging, but to save trouble I concluded not to use any more German than a few words, such as any traveler is supposed to pick up in a few days. After drying my clothes a little, as they were wet through with rain, I sat down to supper. Men were coming and going during the evening as is usual in such places on the continent of Europe. They come to chat with their neighbors, read the papers, smoke and drink beer. I noticed a man sitting at the table opposite me. He had been there some time, although we had not spoken to each other. The man at length said to the waiter—of course in German—"You have a stranger here."
"Yes," the waiter replied, "an Englishman, but he cannot speak German."
That was satisfactory to me as I went on with my supper, but directly after, the man looking over to me, said (in German), "You are an Englishman, I believe?"
"Ein Englaender," I replied, wishing to break off the conversation, when, to my astonishment, he addressed me in pretty good English. After asking several questions which led to an agreeable conversation, he informed me that he was the chief authority of the village, and then requested to look at my passport, which I at once handed him, but as I at the moment complimented him on the ease and fluency with which he spoke English (which seemed to gratify him), he probably did not notice that, according to the last endorsement which was written upon the document, I should have been on my way to St. Gall. My friend returned the passport good-naturedly, signifying his approval and stating that my staying at the hotel for the night was all right.
I was up early the next morning and had breakfast, but it rained so heavily that I was detained an hour or two at the inn. On this day's journey I passed through Winterthur and reached Zurich, as I intended, just as it became dark, and passed through to Kussnacht, distance during the day twenty-seven miles, but the walking was heavy as the roads were bad, and the snow was in many places over eighteen inches deep. The kind reception which I met with from Brother and Sister Elleker and family filled me with gratitude to God and to them, and I had need of their attention as I was completely worn out. I remained with this most excellent family until the eighth day of March, in the strictest seclusion, except when visited by a brother occasionally, from Zurich. The family were silk-ribbon weavers and had necessarily occasional callers. My apartment was up-stairs, but it was lonesome, and as there were no arrangements for warming the rooms, I went below to the sitting room as often as I could with safety. In doing this I had some narrow escapes from being seen, as to return to my room it was necessary to pass through a passage-way in view of the front door. It is a very difficult thing for a person to keep hid in a country like this, for a stranger is readily observed, and had the neighbors' suspicions been once awakened, my hours of liberty would have been few, and my protectors brought into serious trouble. As is common in many houses in Switzerland, Brother Elleker's sitting room was warmed by an oven projecting out from the wall, the mouth of the furnace being in another apartment. The projection was probably not less than five by four feet, and in height reached from the floor to within eighteen inches or two feet of the ceiling. This is covered on the sides and end with enameled pottery ware. The heat from the inside makes this oven a very desirable place to lean against in cold weather. In addition to other uses the people dry chicory on the top of the oven, which is flat, before grinding it to use instead of coffee. At Brother Elleker's, one side of the oven was near the wall of the house, leaving room for a number of narrow steps leading to the top. These steps were a favorite resting-place for me, as by going up a step or two I could not be seen, unless a visitor came well round into the room; if one did or was likely to do so, I got on top of the oven where I was entirely hid, as a curtain covered the space between the top of the oven and the ceiling. A neighbor woman came in one day whose movements were suspicious and I got on the top, but it happened that the top was entirely covered with small pieces of chicory, quite dry and, of course, very hard. There being no time to consider comfort, I was quickly, hands and knees, on the ragged edges of the dried root, and, to my consternation, from under the curtain I saw the woman deliberately plant herself against the side of the oven. You may imagine my condition, as the heat was oppressive and the chicory to my feelings got every moment harder. Sister Elleker did her best to get rid of her neighbor, without telling her to go, and when she succeeded I came down the steps without the least approach to hilarity in my disposition.
Shortly after arriving at Brother Elleker's I was in communication with a few of the leading brethren in Zurich, and one at a time would occasionally come and see me, the distance being only five or six miles, and I availed myself of every opportunity to instruct them in their duties. I also kept President Tyler acquainted occasionally with my whereabouts and condition.
On March 8th I received a telegram from President Tyler, desiring me to come to him at Geneva, which I at once prepared to do. I had become somewhat uneasy, as the visits of the brethren, although made with great caution, were being noticed by the neighbors, and I was satisfied I could not at present forward the cause to any great extent, not enough to justify the constant risk to myself and others. I and other Elders had been in all the Protestant German cantons, but two or three which we were not warranted in visiting, as they were strongly prejudiced and only in name removed from the bigotry and bitterness of Catholicism, and we had been expelled from, or prohibited from teaching in all we had visited; and during the last three months I had been summoned before the police authorities in different places no less than thirteen times.
I bade my kind friends an affectionate farewell and blessed them for their kindness and consideration which they had manifested towards me, and in a few days was united with my brethren in Geneva again.
Brother Tyler had written to President F. D. Richards, at Liverpool, in regard to my future labors, as there was no opening then in Switzerland, suggesting that there might be an opportunity to open up the work in Germany, but the result of the correspondence was the decision that I should return to England for the present.
I remained in Geneva until the 20th of April, 1855, (expecting to take a small party of Italian Saints from Lyons to Liverpool, on their way to the valleys of Utah, but circumstances prevented their coming), when I left for England by way of Dijon and Paris, where I duly arrived after an absence of seven months.
With regard to the feelings of the Swiss nation, within the last thirty years the policy of the government and the sentiment of the people have undergone a great change in favor of liberty. In 1876, Elder J. U. Stucki, then president of the Swiss and German Missions, was summoned before a district judge for certain expressions relating to polygamy, in a pamphlet which he had published, and he was fined fifty francs and an order was made for the confiscation of the book. Elder Stucki appealed to the supreme court of the canton (Berne) which confirmed the decision of the lower court; but the decision of the judges not being unanimous, Brother Stucki, encouraged, carried the case before the supreme court of the nation which reversed the two former rulings—a result which led to much inquiry by strangers and renewed prosperity for the Church.
I visited Switzerland again in 1879, visiting Schaffhausen, Wienfelden, Zurich, Berne and many other places, attending public meetings without using a passport at all, although I had one with me.
Within the last few weeks, in answer to an application for the repression of "Mormonism" in Berne Oberland (the district from which Elder Secrist was expelled in 1854) the authorities declared in effect, that the Latter-day Saints had as much right to preach their doctrines as any other religious denomination had to expound theirs.
TRADITIONS OF THE ZUNIS—THREE CHILDREN HEALED—ADMINISTER TO 406 INDIANS WHO WERE ATTACKED WITH THE SMALL-POX, MOST OF WHOM RECOVER—OPPOSED BY A PRESBYTERIAN MINISTER AND OTHERS—FATE OF MY OPPOSERS.
I arrived at the Zuni village on the 20th of January, 1878, on my way to the Mexican settlements, to preach the gospel.
Circumstances caused me to stay at Zuni eight days, thus giving me an opportunity to become acquainted with their traditions, customs and history.
They say that, before the conquest of Mexico by the Spaniards, the Zuni Indians lived in Mexico. Some of them still claim to be the descendants of Montezuma. At the time of the conquest they fled to Arizona, and settled there. They were at one time a very powerful tribe, as the ruins all over that part of the country testify. They have always been considered a very industrious people. The fact that they have at one time been in a state of civilization far in advance of what they are at present, is established beyond a doubt. Before the Catholic religion was introduced among them, they worshiped the sun. At present they are nearly all Catholics. A few of them have been baptized into our Church by Brothers Ammon M. Tenney and R. H. Smith, and nearly all the tribe say they are going to be baptized.
They have a great many words in the language like the Welsh, and with the same meaning.
Their tradition says that over three hundred years before the conquest of Mexico by the Spaniards, some white men landed in Mexico and told the Indians that they had come from the regions beyond the sea to the east. They say that from these white men came the ancient kings of Mexico, from whom Montezuma descended.
These white men were known to the Indians of Mexico by the name ofCambaraga;and are still remembered so in the traditions of the ZuniIndians. In time those white people became mixed with Indians, by marriage, until scarcely a relic of them remained. A few traditions of the Mexican Indians and a few Welsh words among the Zunis, Navajos, and Moquises are all that can be found of that people now.
I have the history of the ancient Britons, which speaks of Prince Madoc, who was the son of Owen Guynedd, king of Wales, having sailed from Wales, in the year 1160, with three ships. He returned in the year 1163, saying he had found a beautiful country, across the western sea.
He left Wales again in the year 1164 with fifteen ships and three thousand men. He was never again heard of.
The circumstances of the healing of the Indians who were affected with the small pox, which occurred during my stay among the Zunis, are as follows:
I put up with a Zuni Indian known as Captain Lochee, who had three children sick with the small-pox. After I had been asleep two or three hours, I was awakened by the cries of the family and some of the neighbors who had come in. I arose and inquired the cause of the crying, and was informed by Captain Lochee that his daughter, a child of about twelve years of age, was dying. I saw she was gasping for breath. I felt like administering to her then, but the Spirit of the Lord prompted me to wait a little longer. I waited until she had done gasping and did not appear to breathe. The Spirit of the Lord moved upon me very strongly to administer to her, which I did; she revived and slept well the remainder of the night. I also administered to the other two who were sick in the same house that night. All was quiet the remainder of the night, and all seemed much better in the morning. The news of this spread through the town, and the next day I was called to visit about twenty-five families, all of whom had one or more sick with the small-pox. They also wished me to administer to the sick, which I did. I was called upon to visit from ten to twenty families a day for four days after my arrival, and administered to their sick. The power of the Lord was made manifest to such a degree that nearly all I administered to recovered. The disease was spreading so rapidly that I was unable to visit all the houses. One morning about eight o'clock one of the Zuni women came for me to go and visit the sick; she took me to a house which had a large room in it, about twenty by forty feet. When I entered the room I found they had gathered the sick from all parts of the village, till they had completely filled the house. The stench that arose and the horrible sight that met my eyes is beyond description. They had a Spaniard there, who understood the Zuni language, for an interpreter, who told me they wanted me to administer to all those who were sick in the room. I being the only Elder in the village, it seemed to be a great task to administer to so many, but I called on the Lord to strengthen me. I commenced, and as fast as I administered to them they were removed, but other sick ones were continually being brought in. It was late in the afternoon before I could perceive that they began to diminish in numbers. When I had administered to the last one and went out, the sun had set and it was getting dark. The Spaniard who had stayed there all day asked me if I knew how many I had prayed for. I told him that I did not keep count; he said he had, and that it was 406. The next morning my arms were so sore that I could hardly move them.
There was a Presbyterian minister in the village, who became jealous of the influence I was gaining with the Indians. He persuaded two Spaniards, one Navajo Indian, one albino Zuni, and one of the Zuni medicine men to circulate lies and frighten the Zunis, telling them that those who were healed were healed by the power of the devil.
I felt weak from the effects of administering so much, and, on the second day after administering to the 406, I started for the settlement in Savoia valley. The next day after arriving in Savoia I was taken down with a severe fever, which lasted about a week. I stopped with the family of Brother John Hunt, who treated me very kindly. It was about three weeks before I was able to resume my journey to the Mexican settlements on the Rio Grande. I spent about four months preaching to the Mexican people in New Mexico. When I arrived at Savoia on my return, I was informed by the brethren that the minister who opposed me at Zuni had passed there and was nearly dead with the consumption. When I arrived at Zuni I was told by some of the most reliable Zunis that all to whom I had administered recovered, excepting five or six that the minister gave medicine to, and four or five that the medicine man had tried to cure by magic. The medicine man that opposed me had died during my absence, and the Navajo who opposed me, on returning home, was killed by his people to keep the small-pox from spreading among them.
This is a true statement of the manner in which the power of God was made manifest among the Zunis, and also the judgments of God which followed some of those who opposed it. It seemed that I was, by the providence of God, cast among them; and I felt that I was one of the weakest of my brethren, and to ask the Lord to strengthen me if it was His will to make His power manifest through me. If the Lord had not strengthened me I could not have borne up under what I passed through at Zuni. (Brother Ammon M. Tenney, who questioned the Indians themselves in regard to this miraculous event, says they testify as a body to the truthfulness of the narrative.—Ed.)
MY BIRTH AND CHILDHOOD—EMBRACE THE GOSPEL—A VISION—GATHER WITH THE SAINTS AT KIRTLAND—ZION'S CAMP—MANIFESTATIONS IN THE TEMPLE—THE SAINTS DRIVEN FROM MISSOURI—THE PROPHET AND PATRIARCH MARTYRED—OUR JOURNEY WESTWARD—SENT ON A MISSION.
I was born September 3, 1814, in the town of Putnam, Washington Co., State of New York. I lived with my parents until upwards of fourteen years of age, and, being the eldest of my father's family, I was kept constantly at work and had but little opportunity of acquiring an education. My father made no profession of religion, but led a moral and virtuous life. My childhood was not marked with any crime, although I paid but little or no attention to religion until the seventeenth year of my age. In July, 1832, when I first heard the fullness of the gospel proclaimed by Elder Simeon Carter, I was convinced that the scriptures were true and that the Book of Mormon was a divine revelation from heaven. I was baptized and spent the following Winter in going to school, working for my board and in meeting with the Saints. In the Spring of 1833, I started in company with Brother John S. Carter to the State of Vermont, where we labored about two months and then returned to New York State.
On the third Sabbath in May while speaking to a congregation I declared that I knew that the Book of Mormon and the work of God were true. The next day while laboring in the field something seemed to whisper to me, "Do you know the Book of Mormon is true?" My mind became perplexed and darkened, and I was so tormented in spirit that I left my work and retired into the woods. The misery and distress that I there experienced cannot be described. The tempter all the while seemed to say, "Do you know the Book of Mormon is true?" I remained in this situation about two hours. Finally I resolved to know, by exercising faith similar to that which the brother of Jared possessed, whether I had proclaimed the truth or not, and commenced praying to the God of heaven for a testimony of these things. Suddenly a glorious personage clothed in white stood before me and exhibited to my view the plates from which the Book of Mormon was taken.
In September, 1834, I started with my father's family for Kirtland, Ohio, as it was necessary for him to stay to transact some business. On my journey I accidentally met with the Prophet Joseph Smith, in Springfield, Pennsylvania; I there saw him for the first time, and heard him preach. I arrived in Kirtland and tarried there through the Winter, during which time Brother Joseph received a revelation calling for the strength of the Lord's house to go to Jackson Co., Missouri, for the redemption of Zion. I was one among the rest that volunteered to go and fulfill this commandment. I started in March, 1834, in company with Joseph Smith and others. We had a long and tedious journey, and arrived in Missouri on the last of June. While the camp tarried there Brother Joseph received the word of the Lord by revelation, relative to the camp, informing us that we were not to fight at that time; that Zion could not be redeemed then; and that he had required us to come thus far, as a trial of our faith; that He had accepted of our offering, etc. Some individuals of the camp felt to murmur at this decree, and wanted to fight the enemies of God. Brother Joseph said the Lord would send a scourge upon us in consequence of this unrighteous feeling. The cholera was upon us in a few hours after this prediction, and some eighteen of our brethren fell victims to its grasp. Among the number that I attended upon and helped to bury was Brother John S. Carter. My feelings on this occasion can never be described. At length I was violently seized with it myself, but through faith in God and the kind assistance of Brother Zera H. Cole, I was rescued from the grasp of death.
When the camp broke up I received an honorable discharge from Lyman Wight, our commander-in-chief. After this I started for home in company with Heber C. Kimball and several others, arriving at Kirtland, Ohio, about the last of July. I found my friends well and the Saints were exerting themselves to the utmost in their poverty to build the Temple which was so far completed that I received my endowments therein in the Spring of 1835. The Lord blessed His people abundantly in that Temple with the Spirit of prophecy, the ministering of angels, visions, etc. I will here relate a vision which was shown to me. It was near the close of the endowments. I was in a meeting for instruction in the upper part of the Temple, with about a hundred of the High Priests, Seventies and Elders. The Saints felt to shout "Hosanna!" and the Spirit of God rested upon me in mighty power and I beheld the room lighted up with a peculiar light such as I had never seen before. It was soft and clear and the room looked to me as though it had neither roof nor floor to the building and I beheld the Prophet Joseph and Hyrum Smith and Roger Orton enveloped in the light: Joseph exclaimed aloud, "I behold the Savior, the Son of God." Hyrum said, "I behold the angels of heaven." Brother Orton exclaimed, "I behold the chariots of Israel." All who were in the room felt the power of God to that degree that many prophesied, and the power of God was made manifest, the remembrance of which will remain with me while I live upon the earth.
During the Winter of 1836, I attended a high school together with Brothers Joseph and Hyrum and most of the leading men of the Church; it was a fine opportunity for obtaining knowledge. The evenings were mostly spent in meetings for instructions on the principles of our faith and religion. It was then and there that the lectures in the first part of the book of Doctrine and Covenants were given. During this Winter and Spring the members of Zion's Camp were called together to receive an especial blessing, according to a promise which had been made in the before-mentioned revelation. Out of this number most of the Twelve were selected, and also the first Seventy, of which latter I was one. We had a meeting every Saturday to bless and ordain such as had been called. I was blessed and ordained under the hands of Joseph Smith, Jun., Joseph Smith, Sen., and Sidney Rigdon.
I started, on the 18th of April, on a mission to New York and Vermont, and returned home September 20th; and again, in the Winter of '37, I took a short mission to Ohio in company with Lucius N. Scovil. It was while upon this mission that we heard of the persecution that had been raised against the Church in which the printing office was burned and that the Church were leaving for Far West, Missouri. We returned home immediately, and I made preparations and started west with my family on the 26th of March, in company with several other families among whom was Brother Hyrum Smith. We had an exceedingly hard journey in consequence of a great deal of rain and mud. We arrived at Far West the 27th of May, 1837. The next day I went to Davies county with Joseph and Hyrum Smith and some others to look out a new location. I remained there nine days and helped survey the site for a city. As a reward for rendering this assistance at that time Brother Joseph selected me a very fine city lot. I removed my family to Davies county, and in a short time my wife was taken ill with the chills and fever, which rendered her nearly helpless for about six months, during which time the terrible tragedies of persecution were enacted in Missouri. My brother-in-law, Daniel Carter, and some of his family were sick and on my hands to provide for. Thus surrounded by affliction, I, with my brethren, was compelled to remove my sick family to Caldwell county. We tarried there till the next March, and were then obliged to leave the State. In addition to removing my own family I made two or three trips with my team to assist in removing the destitute.
I settled in Pike Co., Illinois. The people there were very kind and humane. I preached during the year of my residence in that county about one hundred times and baptized about thirty individuals. I removed to Nauvoo in April, 1840, where I remained during the Summer, and in the Fall took a mission to the east, in company with Daniel Carter. We took our families along, and by request of Hyrum Smith moved into his large and commodious house in Kirtland, to which was attached a most beautiful orchard. We then proceeded farther east on our mission, as we were authorized to visit the branches of the Church, and gather up means for the Nauvoo Temple. I was gone about two years, when I returned to Nauvoo.
In June, 1844, the storm of persecution arose against the leaders of the Church, which terminated in the martyrdom of Joseph and Hyrum Smith. During this scene I had the command of one of the companies of the Nauvoo Legion, and was on duty about three weeks. I saw Joseph's and Hyrum's dead bodies and was called upon to act as one of the guards at the burial.
At the organization of the Seventies I was appointed one of the presidents over the second quorum, was ordained to that office under the hands of Elder Orson Pratt. During the Winter, Spring and Summer I assisted in ordaining several hundred of the Seventies and organizing them into quorums. In the Fall of 1845 the mob spirit revived and after due reflection and counsel the Church as a body concluded to leave the States and seek a home in the wilderness. Every possible exertion was then made to hasten the completion of the Temple, that the Saints might therein receive their anticipated blessings and endowments before their departure. The Temple was finally dedicated and the giving of endowments was commenced. It was in this house of God that my wife Sophia was sealed to me first and afterwards Amanda M. Hammond was given me by President B. Young.
After receiving our blessings in the Temple, myself and family made all preparations for our wilderness journey, and crossed the Mississippi River on the last day of May, 1846. We had a prosperous journey, overtook the camp at Council Bluffs, crossed the Missouri River in July, and in concert with the spirit of the camp, made preparations for Winter Quarters.
My wife Sophia was sick most of the ensuing Winter, but through the mercy of God her life was spared. Her disease was the scurvy of which quite a number died. At the organization of the camp I was appointed a captain of fifty in Brother Kimball's division, but in consequence of sickness in my family I could not obtain the necessary outfit to go on in the Spring company. During the year 1847 I labored very hard to obtain the means necessary for my expected trip to the valleys of Utah and my arrangements were nearly completed to go in the Spring of '48, when a call came for me to go on a mission to England. I felt as ever to respond to the call, but the idea of leaving my family, to make their way to Utah without my company or assistance, was not very pleasant. My family, however, chose to undertake the enterprise rather than to have me fail to fulfill my mission. I accordingly turned my whole attention to prepare everything in my power as comfortable and convenient as I could for my family's expedition and resolved to see them across the Elkhorn River myself. My team consisted of a good, strong wagon, two yoke of first-rate oxen and a yoke of cows; I got a boy to drive the team.
We left Winter Quarters on the 20th of May, 1848, had a good journey to the river and crossed over it in safety. The people who were going to perform the journey had been gathering there for some time and forming an encampment, awaiting the arrival of the others who were to go. The two large camps would have covered some acres. One was formed in a square with a hollow in the center, the other in an oblong. Here the camps were organized for traveling with captains of hundreds, fifties and tens, with good instructions from Brother Brigham and others as to their every-day duties. A number of the Twelve and many of the friends and relatives of the camp had come over to visit their friends and see them start. The business having all been accomplished, the visitors and myself left for Nauvoo, on the morning of the third of June. While we were waiting for the boat to take us across the river Brother Kimball came and took me by the hand, blessed me, and prophesied many good things on my head; said I should perform a good mission and return with much honor to Zion. He then blessed my wives and said they should both be blessed and prospered in my absence and that we should all live to meet again. These predictions were fulfilled.
I was from the 3rd of June to the 27th of July getting to New York. At St. Louis I met Joseph Clemens, who was also going to England, and we agreed to travel together. We took theHighland Maryon the Ohio River. While on this boat we were attacked by a gang of thieves and robbers, who intended to kill and throw us into the river, but through the mercy of God they did not kill us, though my head was severely injured by their blows. We could get no protection from the officers of the boat, but had to hire a state room and shut ourselves up. The boat was burned on her return trip.
ARRIVAL IN ENGLAND—APPOINTED TO THE GLASGOW CONFERENCE—MY EXPERIENCE THERE—RELEASED—START HOME—A STORM AT SEA—CASE OF MIRACULOUS HEALING—ARRIVAL IN THE VALLEY.
On the 21st of September I arrived in England, and was appointed by Apostle Orson Pratt, who presided over the mission, to travel among all the conferences of the mission with authority to transact any business with both officers and members as the Holy Spirit might dictate. In this way I labored about a year, in which time I was greatly blessed, and always endeavored, by the help of the Lord, to comfort and strengthen the Saints and to build them up in all the principles of our holy religion.
About the 1st of July, 1849, the presidency of the Glasgow conference was vacated and President Pratt appointed me to preside there. It was the largest conference but one in the British Isles. After going there I held a number of council meetings, and then traveled and preached from one branch to another. I did not meet with much violent opposition in my labors. There was not, as a general thing, so much cruelty manifested towards the Elders, as there had been in some parts of America. I will name one incident, however, which took place with me, while I was preaching and building up the Church in my district. At one time I gave out a notice that I would preach in a certain large town. The people said I should not preach in that place and if I attempted to do so, they would tar and feather me and give me a free ride out of their town on a rail. I was apprised of the threats they had made, and the brethren begged me not to go to fill the appointment; but I told them I had never failed to perform my duty in this respect yet, and I had faith that the Lord would help me through this difficulty. I therefore went, trusting in the Lord, and preached to the people in great plainness. They had all their preparations made, and intended to put their threats into execution as soon as the meeting closed. When I had finished they put out all the lights but one, which, I suppose, they had saved for their own use. As they began to leave the house I reached up and extinguished the other light, which left us all in the dark, so they could not tell one from another, and I passed out in the crowd and walked away in peace.
I was released from my mission in January, 1850. By the request of President Pratt I left Liverpool about two weeks sooner than I had intended, as he wished me to sail on a certain boat and take charge of a large box containing money and goods which were to be sent to the Presidency of the Church in Salt Lake.
Having been released to return home, I set sail from England with a company of Saints on the 10th of January, 1850. Jeter Clinton was appointed president of the company and I was appointed one of his counselors.
We sailed along quite comfortably until the twenty-sixth of the month when a terrible storm arose. About two o'clock in the afternoon the sea began to swell and show its power, and the vessel lay first on one side and then on the other. Water came in upon us on both sides of our ship. We lost our sails and yard-arms, and the chains in the rigging of the ship broke. In the evening, when everything looked most dismal, our president called together his counselors and all joined in prayer to the Lord to cause the winds to cease. Scarcely had the brethren ceased their supplications when there was a calm, so sudden in fact that the captain and the officers of the ship were greatly surprised, and they came and inquired of us how it was that we felt so happy and gay amid the great danger through which we had just passed. They could not realize that the Lord removed all fear from the hearts of his faithful Saints when they were endeavoring to do their duty.
On March 8, 1850, we arrived safely at New Orleans. We felt truly thankful that the Lord had preserved us from the dangers of the deep and brought us to the shores of America.
From the time of my arrival at New Orleans till the 1st of June, when I started west, I spent my time between that city and Council Bluffs, in preparing for my journey across the plains. I traveled with the camp in Captain Aaron Johnson's company.
There were a few cases of cholera in the camp as we journeyed along. I always assisted in nursing and administering to the sick. Many were healed by the laying on of hands. One case of miraculous healing I will mention: A Sister McGaw was taken with cholera in its most dreadful form. I administered to her in the morning and she seemed to be healed, but after a short time the suffering returned and was worse, if possible, than before. She said if Brother Burgess could lay hands on her again she would live, if not, she must die. I was at the time a mile behind the train, assisting some of the brethren through a bad place in the road; but the woman seemed so sure of her recovery if I could administer to her again, that they sent a horseman after me in all haste, who was to take charge of my team while I was gone. I rode to the camp as fast as possible and found her in extreme agony. She was so cramped that her head and heels nearly touched each other. As I entered her wagon I felt the power of God resting down upon me mightily. I laid my hands upon her head "in the name of Jesus Christ" and by the authority of the Holy Priesthood commanded the destroyer to leave her and the wagon instantly and trouble her no more. It did so forthwith, but as it retreated I heard it hiss like an adder. The woman was healed from that moment and went on her way rejoicing. Through the mercy of God I reached the valley in safety and found my family alive and well, as Brother Kimball had predicted when he gave me his parting blessing on the banks of the Elkhorn River.
After returning to the valley I was called upon to perform various duties all of which I endeavored to execute with faithfulness and diligence. In the Fall of 1862, I moved to the southern part of Utah, in compliance with a request of the Church authorities, to assist in the settlement of that part of the country. I located in Pine Valley where I erected a saw mill, and this, together with my farming operations, provided me with the necessaries of life.
[It was here that Brother Burgess departed this life on the 10th of February, 1883, after a long life of usefulness in which he ever sought to faithfully perform every duty placed upon him, thereby laying up treasures in eternity which he can henceforth enjoy.]