BATHSHEBA W. SMITH'S STORY OF THE LAST DAYS OF NAUVOO—SHE RECEIVES CELESTIAL MARRIAGE AND GIVES HER HUSBAND FIVE "HONORABLE YOUNG WOMEN" AS WIVES—HER DESCRIPTION OF THE EXODUS AND JOURNEY TO WINTER QUARTERS—DEATH OF ONE OF THE WIVES—SISTER HORNE AGAIN.
Sister Bathsheba W. Smith's story of the last days of Nauvoo, and the introduction of polygamy, and also her graphic detail of the exodus, will be of interest at this point. She says:
"Immediately after my marriage, my husband, as one of the apostles of the Church, started on a mission to some of the Eastern States.
"In the year 1840 he was in England, and again went East on mission in 1843, going as far as Boston, Mass., preaching and attending conferences by the way. He returned in the fall; soon after which, we were blessed by receiving our endowments, and were sealed under the holy law of celestial marriage. I heard the prophet Joseph charge the twelve with the duty and responsibility of administering the ordinances of endowments and sealing for the living and the dead. I met many times with Brother Joseph and others who had received their endowments, in company with my husband, in an upper room dedicated for that purpose, and prayed with them repeatedly in those meetings. I heard the prophet give instructions concerning plural marriage; he counseled the sisters not to trouble themselves in consequence of it, that all would be right, and the result would be for their glory and exaltation.
"On the 5th of May, 1844, my husband again started on mission, and, after he left, a terrible persecution was commenced in the city of Nauvoo, which brought about the barbarous murder of our beloved prophet, and his brother, the patriarch. The death of these men of God caused a general mourning which I cannot describe. My husband returned about the first of August, and soon the rest of the twelve returned. The times were very exciting, but under the wise counsels of the twelve, and others, the excitement abated. The temple was so far finished in the fall of 1845, that thousands received their endowments. I officiated for some time as priestess.
"Being thoroughly convinced, as well as my husband, that the doctrine of plurality of wives was from God, and having a fixed determination to attain to celestial glory, I felt to embrace the whole gospel, and believing that it was for my husband's exaltation that he should obey the revelation on celestial marriage, that he might attain to kingdoms, thrones, principalities and powers, firmly believing that I should participate with him in all his blessings, glory and honor; accordingly, within the last year, like Sarah of old, I had given to my husband five wives, good, virtuous, honorable young women. They all had their home with us; I being proud of my husband, and loving him very much, knowing him to be a man of God, and believing he would not love them less because he loved me more for doing this. I had joy in having a testimony that what I had done was acceptable to my Father in Heaven.
"The fall of 1845 found Nauvoo, as it were, one vast mechanic shop, as nearly every family was engaged in making wagons. Our parlor was used as a paint-shop in which to paint wagons. All were making preparations to leave the ensuing winter. On the 9th of February, 1846, in company with many others, my husband took me and my two children, and some of the other members of his family (the remainder to follow as soon as the weather would permit), and we crossed the Mississippi, to seek a home in the wilderness. Thus we left a comfortable home, the accumulation and labor of four years, taking with us but a few things, such as clothing, bedding and provisions, leaving everything else for our enemies. We were obliged to stay in camp for a few weeks, on Sugar Creek, because of the weather being very cold. The Mississippi froze over so that hundreds of families crossed on the ice. As soon as the weather permitted, we moved on West. I will not try to describe how we traveled through storms of snow, wind and rain—how roads had to be made, bridges built, and rafts constructed—how our poor animals had to drag on, day after day, with scanty feed—nor how our camps suffered from poverty, sickness and death. We were consoled in the midst of these hardships by seeing the power of God manifested through the laying on of the hands of the elders, causing the sick to be healed and the lame to walk. The Lord was with us, and his power was made manifest daily. At the head of a slough where we camped several days, we were visited by the Mus-Quaw-ke band of Indians, headed by Pow-Sheek, a stately looking man, wearing a necklace of bear's claws. They were fierce looking men, decorated as they were for war; but they manifested a friendly spirit, and traded with us. The next move of our camp was to the Missouri river bank. The cattle were made to swim, and our wagons were taken over on a flat-boat that our people had built. We made two encampments after we crossed the river, when we found it too late to proceed farther that year. The last encampment was named Cutler's Park. The camps contained about one thousand wagons. Our men went to work cutting and stacking the coarse prairie grass for hay. The site for our winter quarters was selected and surveyed, and during the fall and winter some seven hundred log-cabins were built; also about one hundred and fifty dugouts or caves, which are cabins half under ground. This was on the Missouri river, about six miles above the present city of Omaha. My husband built four cabins and a dug-out. Our chimnies were made of sod, cut with a spade in the form of a brick; clay was pounded in to make our fireplaces and hearths. In our travels the winds had literally blown our tent to pieces, so that we were glad to get into cabins. The most of the roofs were made of timber, covered with clay. The floors were split and hewed puncheon; the doors were generally made of the same material, of cottonwood and linn. Many houses were covered with oak-shakes, fastened on with weight-poles. A few were covered with shingles. A log meeting-house was built, about twenty-four by forty feet, and the hewn floor was frequently used for dancing. A grist-mill was built and run by water-power, and in addition to this, several horse-mills and hand-mills were used to grind corn.
"Our scanty and only supply of bread, consisting generally of corn, was mostly brought from Missouri, a distance of some one hundred and fifty miles, where it fortunately was plentiful and cheap. The camp having been deprived of vegetable food the past year, many were attacked with scurvy. The exposure, together with the want of necessary comforts, caused fevers and ague, and affections of the lungs. Our own family were not exempt. Nancy Clement, one of my husband's wives, died; also her child. She was a woman of excellent disposition, and died in full faith in the gospel."
An incident or two of Sister Horne's story may very properly accompany the foregoing. She says:
"I took my last look, on earth, of Joseph and Hyrum Smith. May I never experience another day similar to that! I do not wish to recall the scene but for a moment. That terrible martyrdom deeply scarred the hearts and bewildered the senses of all our people. We could scarcely realize the awful event, except in the agony of our feelings; nor comprehend the dark hour, beyond the solemn loneliness which pervaded the city and made the void in our stricken hearts still more terrible to bear. For the moment the sun of our life had set. The majority of the apostles were far from home, and we could do no more than wake the indignation of heaven against the murderers by our lamentations, and weep and pray for divine support in that awful hour.
"Two years had not passed away after the martyrdom, before the saints were forced by their enemies to hasten in their flight from Nauvoo."
With the Camp of Israel, Sister Horne and family journeyed to winter quarters, sharing the common experience of the saints, so well described by those who have preceded her.
THE STORY OF THE HUNTINGTON SISTERS CONTINUED—ZINA D. YOUNG'S PATHETIC PICTURE OF THE MARTYRDOM—JOSEPH'S MANTLE FALLS UPON BRIGHAM—THE EXODUS—A BIRTH ON THE BANKS OF THE CHARITON—DEATH OF FATHER HUNTINGTON.
"It was June 27th, 1844," writes Zina D. Young (one of the Huntington sisters, with whom the reader is familiar), "and it was rumored that Joseph was expected in from Carthage. I did not know to the contrary until I saw the Governor and his guards descending the hill by the temple, a short distance from my house. Their swords glistened in the sun, and their appearance startled me, though I knew not what it foreboded. I exclaimed to a neighbor who was with me, 'What is the trouble! It seems to me that the trees and the grass are in mourning!' A fearful silence pervaded the city, and after the shades of night gathered around us it was thick darkness. The lightnings flashed, the cattle bellowed, the dogs barked, and the elements wailed. What a terrible night that was to the saints, yet we knew nothing of the dark tragedy which had been enacted by the assassins at Carthage.
"The morning dawned; the sad news came; but as yet I had not heard of the terrible event. I started to go to Mother Smith's, on an errand. As I approached I saw men gathered around the door of the mansion. A few rods from the house I met Jesse P. Harmon. 'Have you heard the news?' he asked. 'What news?' I inquired. 'Joseph and Hyrum are dead!' Had I believed it, I could not have walked any farther. I hastened to my brother Dimick. He was sitting in his house, mourning and weeping aloud as only strong men can weep. All was confirmed in a moment. My pen cannot utter my grief nor describe my horror. But after awhile a change came, as though the released spirits of the departed sought to comfort us in that hour of dreadful bereavement.
"'The healer was there, pouring balm on my heart,And wiping the tears from my eyes;He was binding the chain that was broken in twain,And fastening it firm in the skies.'
"'The healer was there, pouring balm on my heart,And wiping the tears from my eyes;He was binding the chain that was broken in twain,And fastening it firm in the skies.'
"Never can it be told in words what the saints suffered in those days of trial; but the sweet spirit—the comforter—did not forsake them; and when the twelve returned, the mantle of Joseph fell upon Brigham.
"When I approached the stand (on the occasion when Sidney Rigdon was striving for the guardianship of the Church), President Young was speaking. It was the voice of Joseph Smith—not that of Brigham Young. His very person was changed. The mantle was truly given to another. There was no doubting this in the minds of that vast assembly. All witnessed the transfiguration, and even to-day thousands bear testimony thereof. I closed my eyes. I could have exclaimed, I know that is Joseph Smith's voice! Yet I knew he had gone. But the same spirit was with the people; the comforter remained.
"The building of the temple was hurried on. The saints did not slacken their energies. They had a work to do in that temple for their dead, and blessings to obtain for themselves. They had learned from the prophet Joseph the meaning of Paul's words, 'Why then are ye baptized for the dead, if the dead rise not at all?'
"Passing on to the exodus. My family were informed that we were to leave with the first company. So on the 9th of February, 1846, on a clear cold day, we left our home at Nauvoo. All that we possessed was now in our wagon. Many of our things remained in the house, unsold, for most of our neighbors were, like ourselves, on the wing.
"Arrived at Sugar Creek, we there first saw who were the brave, the good, the self-sacrificing. Here we had now openly the first examples of noble-minded, virtuous women, bravely commencing to live in the newly-revealed order of celestial marriage.
"'Women; this is my husband's wife!'
"Here, at length, we could give this introduction, without fear of reproach, or violation of man-made laws, seeing we were bound for the refuge of the Rocky Mountains, where no Gentile society existed, to ask of Israel, 'What doest thou?'
"President Young arrived on Sugar Creek, and at once commenced to organize the camp. George A. Smith was the captain of our company of fifty.
"I will pass over the tedious journey to the Chariton river, in the face of the fierce winds of departing winter, and amid rains that fairly inundated the land. By day we literally waded through mud and water, and at night camped in anything but pleasant places.
"On the bank of the Chariton an incident occurred ever eventful in the life of woman. I had been told in the temple that I should acknowledge God even in a miracle in my deliverance in woman's hour of trouble, which hour had now come. We had traveled one morning about five miles, when I called for a halt in our inarch. There was but one person with me—Mother Lyman, the aunt of George A. Smith; and there on the bank of the Chariton I was delivered of a fine son. On the morning of the 23d, Mother Lyman gave me a cup of coffee and a biscuit. What a luxury for special remembrance! Occasionally the wagon had to be stopped, that I might take breath. Thus I journeyed on. But I did not mind the hardship of my situation, for my life had been preserved, and my babe seemed so beautiful.
"We reached Mount Pisgah in May. I was now with my father, who had been appointed to preside over this temporary settlement of the saints. But an unlooked for event soon came. One evening Parley P. Pratt arrived, bringing the word from headquarters that the Mormon battalion must be raised in compliance with the requisition of the government upon our people. And what did this news personally amount to, to me? That I had only my father to look after me now; for I had parted from my husband; my eldest brother, Dimick Huntington, with his family, had gone into the battalion, and every man who could be spared was also enlisted. It was impossible for me to go on to winter quarters, so I tarried at Mount Pisgah with my father.
"But, alas! a still greater trial awaited me! The call for the battalion had left many destitute. They had to live in wagons. But worse than destitution stared us in the face. Sickness came upon us and death invaded our camp. Sickness was so prevalent and deaths so frequent that enough help could not be had to make coffins, and many of the dead were wrapped in their grave-clothes and buried with split logs at the bottom of the grave and brush at the sides, that being all that could be done for them by their mourning friends. Too soon it became my turn to mourn. My father was taken sick, and in eighteen days he died. Just before he left us for his better home he raised himself upon his elbow, and said: 'Man is like the flower or the grass—cut down in an hour! Father, unto thee do I commend my spirit!' This said, he sweetly went to rest with the just, a martyr for the truth; for, like my dear mother, who died in the expulsion from Missouri, he died in the expulsion from Nauvoo. Sad was my heart. I alone of all his children was there to mourn.
"It was a sad day at Mount Pisgah, when my father was buried. The poor and needy had lost a friend—the kingdom of God a faithful servant. There upon the hillside was his resting place. The graveyard was so near that I could hear the wolves howling as they visited the spot; those hungry monsters, who fain would have unsepulchred those sacred bones!
"Those days of trial and grief were succeeded by my journey to winter quarters, where in due time I arrived, and was welcomed by President Young into his family."
THE PIONEERS—THE PIONEER COMPANIES THAT FOLLOWED—METHOD OF THE MARCH—MRS. HORNE ON THE PLAINS—THE EMIGRANT'S POST-OFFICE—PENTECOSTS BY THE WAY—DEATH AS THEY JOURNEYED—A FEAST IN THE DESERT—"AUNT LOUISA" AGAIN.
Very properly President Young and a chosen cohort of apostles and elders formed the band of pioneers who bore the standard of their people to the Rocky Mountains. On the 7th of April, 1847, that famous company left winter quarters in search of another Zion and gathering place. Three women only went with them. These must be honored with a lasting record. They were Clara Decker, one of the wives of Brigham Young; her mother, and Ellen Sanders, one of the wives of H. C. Kimball.
Yet the sisters as a mass were scarcely less the co-pioneers of that apostolic band, for they followed in companies close upon its track. It was with them faith, not sight. They continued their pilgrimage to the West early in June. On the 12th, Captain Jedediah M. Grant's company moved out in the advance.
"After we started out from winter quarters," says Sister Eliza Snow, "three or four days were consumed in maneuvering and making a good ready, and then, at an appointed place for rendezvous, a general meeting was held around a liberty-pole erected for the purpose, and an organization effected, similar to that entered into after leaving Nauvoo.
"As we moved forward, one division after another, sometimes in fifties, sometimes in tens, but seldom traveling in hundreds, we passed and repassed each other, but at night kept as nearly compact as circumstances would admit, especially when in the Indian country. East of Fort Laramie many of the Sioux Nation mixed with our traveling camps, on their way to the fort, where a national council was in session. We had no other trouble with them than the loss of a few cooking utensils, which, when unobserved, they lightly fingered; except in one instance, when our ten had been left in the rear to repair a broken wagon, until late in the evening. It was bright moonlight, and as we were passing one of their encampments, they formed in a line closely by the roadside, and when our teams passed, they simultaneously shook their blankets vigorously on purpose to frighten the teams and cause a stampede, probably with the same object in view as white robbers have in ditching railroad trains. However, no serious injury occurred, although the animals were dreadfully frightened."
Sister Horne thus relates some incidents of the journey:
"Apostle John Taylor traveled in the company that my family was with, Bishop Hunter being captain of the company of one hundred, and Bishop Foutz and my husband being captains of fifties. The officers proposed, for safety in traveling through the Indian country, that the two fifties travel side by side, which was agreed to, Bishop Foutz's fifty taking the north side. For some days the wind blew from the south with considerable force, covering the fifty on the north with dust from our wagons. This continued for two weeks; it was then agreed that the two companies should shift positions in order to give us our fair proportion of the dust; but in a day or two afterwards the wind shifted to the north, thus driving the dust on to the same company as before. After having some good natured badinage over the circumstance, our company changed with the unfortunates and took its share of the dust.
"One day a company of Indians met us and manifested a desire to trade, which we were glad to do; but as the brethren were exchanging corn for buffalo robes, the squaws were quietly stealing everything they could lay hands upon. Many bake-kettles, skillets and frying-pans were missing when we halted that night.
"As our wagons were standing while the trading was going on, one Indian took a great fancy to my little girl, who was sitting on my knee, and wanted to buy her, offering me a pony. I told him 'no trade.' He then brought another pony, and still another, but I told him no; so he brought the fourth, and gave me to understand that they were all good, and that the last one was especially good for chasing buffalo. The situation was becoming decidedly embarrassing, when several more wagons drew near, dispersing the crowd of Indians that had gathered around me, and attracting the attention of my persistent patron."
The emigrant's post-offices are thus spoken of by Sister Eliza:
"Much of the time we were on an untrodden way; but when we came on the track of the pioneers, as we occasionally did, and read the date of their presence, with an 'all well' accompaniment, on a bleached buffalo skull, we had a general time of rejoicing."
For years those bleached buffalo skulls were made the news agents of the Mormon emigrations. The morning newspaper of to-day is not read with so much eagerness as were those dry bones on the plains, telling of family and friends gone before.
It was a long, tedious journey to those pioneer sisters, yet they had pentecosts even on their pilgrimage. Again quoting from Sister Eliza:
"Many were the moon and starlight evenings when, as we circled around the blazing fire, and sang our hymns of devotion, and songs of praise to him who knows the secrets of all hearts, the sound of our united voices reverberated from hill to hill, and echoing through the silent expanse, seemed to fill the vast concave above, while the glory of God seemed to rest on all around. Even now while I write, the remembrance of those sacredly romantic and vivifying scenes calls them up afresh, and arouses a feeling of response that language is inadequate to express."
But there were dark days also. The story changes to sickness in the wagons and death by the wayside:
"Death," says Sister Eliza, "made occasional inroads among us. Nursing the sick in tents and wagons was a laborious service; but the patient faithfulness with which it was performed is, no doubt, registered in the archives above, as an unfading memento of brotherly and sisterly love. The burial of the dead by the wayside was a sad office. For husbands, wives and children to consign the cherished remains of loved ones to a lone, desert grave, was enough to try the firmest heartstrings.
"Although every care and kindness possible under the circumstances were extended to her, the delicate constitution of Mrs. Jedediah M. Grant was not sufficient for the hardships of the journey. I was with her much, previous to her death, which occurred so near to Salt Lake Valley, that by forced drives, night and day, her remains were brought through for interment. Not so, however, with her beautiful babe of eight or ten months, whose death preceded her's about two weeks; it was buried in the desert."
The companies now began to hear of the pioneers and the location of "Great Salt Lake City." On the 4th of August several of the Mormon battalion were met returning from the Mexican war. They were husbands and sons of women in this division. There was joy indeed in the meeting. Next came an express from the valley, and finally the main body of the pioneers, returning to winter quarters. On the Sweetwater, Apostle Taylor made for them a royal feast, spoken of to this day. Sisters Taylor, Horne, and others of our leading pioneer women, sustained the honors of that occasion.
Early in October the companies, one after another, reached the valley.
The next year many of the pioneers made their second journey to the mountains, and with them now came Daniel H. Wells, the story of whose wife, Louisa, shall close these journeys of the pioneers.
Although exceedingly desirous of crossing the plains with the first company of that year, her father was unable to do more than barely provide the two wagons necessary to carry his family and provisions, and the requisite number of oxen to draw them. The luxury of an extra teamster to care for the second wagon was out of the question; and so Louisa, although but twenty-two years of age, and although she had never driven an ox in her life, heroically undertook the task of driving one of the outfits, and caring for a younger brother and sister.
The picture of her starting is somewhat amusing. After seeing that her allotment of baggage and provisions, along with her little brother and sister, had been stowed in the wagon; with a capacious old-fashioned sun-bonnet on her head, a parasol in one hand and an ox-whip in the other, she placed herself by the side of her leading yoke of oxen and bravely set her face westward. Matters went well enough for a short distance, considering her inexperience with oxen; but the rain began to pour, and shortly her parasol was found to be utterly inadequate, so in disgust she threw it into the wagon, and traveled on in the wet grass amid the pouring rain. Presently the paste-board stiffeners of her sun-bonnet began to succumb to the persuasive moisture, and before night, draggled and muddy, and thoroughly wet to the skin, her appearance was fully as forlorn as her condition was pitiable.
This was truly a discouraging start, but nothing daunted she pressed on with the company, and never allowed her spirits to flag. Arrived at the Sweetwater, her best yoke of oxen died from drinking the alkali water, and for a substitute she was obliged to yoke up a couple of cows. Then came the tug of war; for so irregular a proceeding was not to be tolerated for a moment by the cows, except under extreme compulsion. More unwilling and refractory laborers were probably never found, and from that point onward Louisa proceeded only by dint of the constant and vigorous persuasions of her whip.
During the journey a Mrs. McCarthy was confined; and it was considered necessary that Louisa should nurse her. But it was impossible for her to leave her team during the day; so it was arranged that she should attend the sick woman at night. For three weeks she dropped her whip each night when the column halted, and leaving her team to be cared for by the brethren, repaired to Mrs. McCarthy's wagon, nursing her through the night, and then seizing her whip again as the company moved forward in the morning.
However, she maintained good health throughout the journey, and safely piloted her heterodox outfit into the valley along with the rest of the company.
On the journey, after wearing out the three pairs of shoes with which she was provided, she was obliged to sew rags on her feet for protection. But each day these would soon wear through, and often she left bloody tracks on the cruel stones.
It was on this journey that she first became acquainted with Gen. Wells, to whom she was married shortly after they reached the valley. As the senior wife of that distinguished gentleman, "Aunt Louisa" is well known throughout Utah; and as a most unselfish and unostentatious dispenser of charity, and an ever-ready friend and helper of the sick and needy, her name is indelibly engraved on the hearts of thousands.
BATHSHEBA W. SMITH'S STORY CONTINUED—THE PIONEERS RETURN TO WINTER QUARTERS—A NEW PRESIDENCY CHOSEN—OLIVER COWDERY RETURNS TO THE CHURCH—GATHERING THE REMNANT FROM WINTER QUARTERS—DESCRIPTION OF HER HOUSE ON WHEELS.
Continuing her narration of affairs at winter quarters, Sister Bathsheba W. Smith says:
"As soon as the weather became warm, and the gardens began to produce early vegetables, the sick began to recover. We felt considerable anxiety for the safety of the pioneers, and for their success in finding us a home. About the first of December, to our great joy, a number of them returned. They had found a place in the heart of the Great Basin, beyond the Rocky Mountains, so barren, dry, desolate and isolated that we thought even the cupidity of religious bigots would not be excited by it. The pioneers had laid out a city, and had commenced a fort; and some seven hundred wagons and about two thousand of our people had by this time arrived there. The country was so very dry that nothing could be made to grow without irrigation.
"After the location of winter quarters a great number of our people made encampments on the east side of the river, on parts of the Pottawatomie lands. The camps, thus scattered, spread over a large tract. On one occasion my husband and I visited Hyde Park, one of these settlements, in company with the twelve apostles. They there held a council in a log-cabin, and a great manifestation of the holy spirit was poured out upon those present. At this council it was unanimously decided to organize the First Presidency of the Church according to the pattern laid down in the Book of Covenants. Soon after, a general conference was held in the log tabernacle at Kanesville (now Council Bluffs), at which the saints acknowledged Brigham Young President of the Church, and Heber C. Kimball and Willard Richards his councilors.
"Shortly after this conference our family moved to the Iowa side of the river. My husband bought two log-cabins, and built two more, which made us quite comfortable. The winter was very cold, but wood was plentiful, and we used it freely. The situation was a romantic one, surrounded as we were on three sides by hills. We were favored with an abundance of wild plums and raspberries. We called the place Car-bun-ca, after an Indian brave who had been buried there.
"In May, 1848, about five hundred wagons followed President Young on his return to Salt Lake. In June some two hundred wagons followed Dr. Willard Richards. When Dr. Richards left, all the saints that could not go with him were compelled by the United States authorities to vacate winter quarters. They recrossed into Iowa, and had to build cabins again. This was apiece of oppression which was needless and ill-timed, as many of the families which had to move were those of the men who had gone in the Mormon battalion. This compulsory move was prompted by the same spirit of persecution that had caused the murder of so many of our people, and had forced us all to leave our homes and go into the wilderness.
"On the Iowa side of the river we raised wheat, Indian corn, buckwheat, potatoes, and other vegetables; and we gathered from the woods hazel and hickory nuts, white and black walnuts, and in addition to the wild plums and raspberries before mentioned, we gathered elderberries, and made elderberry and raspberry wine. We also preserved plums and berries. By these supplies we were better furnished than we had been since leaving our homes. The vegetables and fruits caused the scurvy to pretty much disappear.
"In September, 1848, a conference was held in a grove on Mosquito Creek, about two thousand of the saints being present. Oliver Cowdery, one of the witnesses of the Book of Mormon, was there. He had been ten years away from the Church, and had become a lawyer of some prominence in Northern Ohio and Wisconsin. At this conference I heard him bear his testimony to the truth of the Book of Mormon, in the same manner as is recorded in the testimony of the three witnesses in that book.
"In May, 1849, about four hundred wagons were organized and started West.
"In the latter part of June following, our family left our encampment. We started on our journey to the valley in a company of two hundred and eighteen wagons. These were organized into three companies, which were subdivided into companies of ten, each company properly officered. Each company also had its blacksmith and wagon-maker, equipped with proper tools for attending to their work of setting tires, shoeing animals, and repairing wagons.
"Twenty-four of the wagons of our company belonged to the Welch saints, who had been led from Wales by Elder Dan Jones. They did not understand driving oxen. It was very amusing to see them yoke their cattle; two would have an animal by the horns, one by the tail, and one or two others would do their best to put on the yoke, whilst the apparently astonished ox, not at all enlightened by the guttural sounds of the Welch tongue, seemed perfectly at a loss what to do, or to know what was wanted of him. But these saints amply made up for their lack of skill in driving cattle by their excellent singing, which afforded us great assistance in our public meetings, and helped to enliven our evenings.
"On this journey my wagon was provided with projections, of about eight inches wide, on each side of the top of the box. The cover, which was high enough for us to stand erect, was widened by these projections. A frame was laid across the back part of our wagon, and was corded as a bedstead; this made our sleeping very comfortable. Under our beds we stowed our heaviest articles. We had a door in one side of the wagon cover, and on the opposite side a window. A step-ladder was used to ascend to our door, which was between the wheels. Our cover was of 'osnaburg,' lined with blue drilling. Our door and window could be opened and closed at pleasure. I had, hanging up on the inside, a looking-glass, candlestick, pincushion, etc. In the centre of our wagon we had room for four chairs, in which we and our two children sat and rode when we chose. The floor of our traveling house was carpeted, and we made ourselves as comfortable as we could under the circumstances.
"After having experienced the common vicissitudes of that strange journey, having encountered terrible storms and endured extreme hardships, we arrived at our destination on the 5th of November, one hundred and five days after leaving the Missouri river. Having been homeless and wandering up to this time, I was prepared to appreciate a home."
THE MARTYRED PATRIARCH'S WIDOW—A WOMAN'S STRENGTH AND INDEPENDENCE—THE CAPTAIN "LEAVES HER OUT IN THE COLD"—-HER PROPHESY AND CHALLENGE TO THE CAPTAIN—A PIONEER INDEED—SHE IS LED BY INSPIRATION—THE SEERIC GIFT OF THE SMITHS WITH HER—HER CATTLE—THE RACE—FATE AGAINST THE CAPTAIN—THE WIDOW'S PROPHESY FULFILLED.
"I will beat you to the valley, and ask no help from you either!"
—
The exodus called out the women of Mormondom in all their Spartan strength of character. They showed themselves State-founders indeed. We are reading examples of them as pioneers unsurpassed even by the examples of the immortal band of pioneer apostles and elders who led them to the "chambers of the mountains." The following story of the widow of Hyrum Smith will finely illustrate this point:
At the death of the patriarch the care of the family fell upon his widow, Mary Smith. Besides the children there were several helpless and infirm people, whom for various charitable reasons the patriarch had maintained; and these also she cared for, and brought through to the valley the major part of them, under unusually trying circumstances.
Passing over the incidents of her journey to winter quarters, after the expulsion from Nauvoo, we come at once to her heroic effort from winter quarters westward. In the spring of 1848 a tremendous effort was made by the saints to emigrate to the valley on a grand scale. No one was more anxious than Widow Smith; but to accomplish it seemed an impossibility, for although a portion of her household had emigrated in 1847, she still had a large and, comparatively, helpless family—her sons John and Joseph, mere boys, being her only support. Without teams sufficient to draw the number of wagons necessary to haul provisions and outfit for the family, and without means to purchase, or friends who were in circumstances to assist, she determined to make the attempt, and trust in the Lord for the issue. Accordingly every nerve was strained, and every available object was brought into requisition. Cows and calves were yoked up, two wagons lashed together, and a team barely sufficient to draw one was hitched on to them, and in this manner they rolled out from winter quarters some time in May. After a series of the most amusing and trying circumstances, such as sticking in the mud, doubling teams up all the little hills, and crashing at ungovernable speed down the opposite sides, breaking wagon-tongues and reaches, upsetting, and vainly trying to control wild steers, heifers, and unbroken cows, they finally succeeded in reaching the Elk Horn, where the companies were being organized for the plains.
Here Widow Smith reported herself to President Kimball as having "started for the valley." Meantime, she had left no stone unturned or problem untried, which promised assistance in effecting the necessary preparations for the journey. She had done to her utmost, and still the way looked dark and impossible.
President Kimball consigned her to Captain ——'s fifty. The captain was present. Said he:
"Widow Smith, how many wagons have you?"
"Seven."
"How many yokes of oxen have you?"
"Four," and so many cows and calves.
"Well," said the captain, "it is folly for you to start in this manner; you never can make the journey, and if you try it you will be a burden upon the company the whole way. My advice to you is, to go back to winter quarters and wait till you can get help."
Widow Smith calmly replied: "Father ——" (he was an aged man), "I will beat you to the valley, and will ask no help from you either!"
This seemed to nettle the old gentleman, and it doubtless influenced his conduct toward her during the journey.
While lying at Elk Horn she sent back and succeeded in buying on credit, and hiring for the journey, several yoke of oxen from brethren who were not able to emigrate that year, and when the companies were ready to start she and her family were somewhat better prepared for the journey, and rolled out with lighter hearts and better prospects than favored their egress from winter quarters.
As they journeyed on the captain lost no opportunity to vent his spleen on the widow and her family; but she prayerfully maintained her integrity of purpose, and pushed vigorously on, despite several discouraging circumstances.
One day, as they were moving slowly through the hot sand and dust, in the neighborhood of the Sweetwater, the sun pouring down with excessive heat, towards noon, one of Widow Smith's best oxen laid down in the yoke, rolled over on his side, and stiffened out his legs spasmodically, evidently in the throes of death. The unanimous opinion was that he was poisoned. All the hindmost teams of course stopped, the people coming forward to know what was the matter. In a short time the captain, who was in advance of the company, perceiving that something was wrong, came to the spot. Probably no one supposed for a moment that the ox would recover, and the captain's first words on seeing him were:
"He is dead, there is no use working with him; we'll have to fix up some way to take the widow along; I told her she would be a burden upon the company."
Meantime Widow Smith had been searching for a bottle of consecrated oil in one of the wagons, and now came forward with it, and asked her brother, Joseph Fielding, and the other brethren, to administer to the ox, thinking that the Lord would raise him up. They did so, pouring a portion of oil on the top of his head, between and back of the horns, and all laid hands upon him, and one prayed, administering the ordinance as they would have done to a human being that was sick. In a moment he gathered up his legs, and at the first word arose to his feet, and traveled right off as well as ever. He was not even unyoked from his mate.
On the 22d of September the company crossed over "Big Mountain," when they had the first glimpse of Salt Lake Valley. Every heart rejoiced, and with lingering fondness they gazed upon the goal of their wearisome journey. The descent of the western side of "Big Mountain" was precipitous and abrupt, and they were obliged to rough lock the hind wheels of the wagons, and, as they were not needed, the forward cattle were turned loose to be driven to camp, the "wheelers" only being retained on the wagons. Desirous of shortening the next day's journey as much as possible, they drove on till a late hour in the night, and finally camped near the eastern foot of the "Little Mountain." During this night's drive several of Widow Smith's cows, that had been turned loose from the teams, were lost in the brush. Early next morning her son John returned to hunt for them, their service in the teams being necessary to proceed.
At an earlier hour than usual the captain gave orders for the company to start, knowing well the circumstances of the widow, and that she would be obliged to remain till John returned with the lost cattle. Accordingly the company rolled out, leaving her and her family alone. Hours passed by ere John returned with the lost cattle, and the company could be seen toiling along far up the mountain. And to human ken it seemed probable that the widow's prediction would ingloriously fail. But as the company were nearing the summit of the mountain a cloud burst over their heads, sending down the rain in torrents, and throwing them into utter confusion. The cattle refused to pull, and to save the wagons from crashing down the mountain side, they were obliged to unhitch, and block the wheels. While the teamsters sought shelter, the storm drove the cattle in every direction, so that when it subsided it was a day's work to find them and get them together. Meantime, as noted, John had returned with the stray cattle, and they were hitched up, and the widow and family rolled up the mountain, passing the company and continuing on to the valley, where she arrived fully twenty hours in advance of the captain. And thus was her prophesy fulfilled.
She kept her husband's family together after her arrival in the valley, and her prosperity was unparalleled. At her death, which occurred September 21st, 1852, she left them comfortably provided for, and in possession of every educational endowment that the facilities of the times would permit.
UTAH IN THE EARLY DAYS—PRESIDENT YOUNG'S PRIMITIVE HOME—RAISING THE STARS AND STRIPES ON MEXICAN SOIL—THE HISTORICAL THREAD UP TO THE PERIOD OF THE "UTAH WAR."
The early days in the valley are thus described by Eliza R. Snow:
"Our first winter in the mountains was delightful; the ground froze but little; our coldest weather was three or four days in November, after which the men plowed and sowed, built houses, etc. The weather seemed to have been particularly ordered to meet our very peculiar circumstances. Every labor, such as cultivating the ground, procuring fuel and timber from the canyons, etc., was a matter of experiment. Most of us were houseless; and what the result would have been, had that winter been like the succeeding ones, may well be conjectured.
"President Young had kindly made arrangements for me to live with his wife, Clara Decker, who came with the pioneers, and was living in a log-house about eighteen feet square, which constituted a portion of the east side of our fort. This hut, like most of those built the first year, was roofed with willows and earth, the roof having but little pitch, the first-comers having adopted the idea that the valley was subject to little if any rain, and our roofs were nearly flat. We suffered no inconvenience from this fact until about the middle of March, when a long storm of snow, sleet and rain occurred, and for several days the sun did not make its appearance. The roof of our dwelling was covered deeper with earth than the adjoining ones, consequently it did not leak so soon, and some of my neighbors huddled in for shelter; but one evening, when several were socially sitting around, the water commenced dripping in one place, and then in another; they dodged it for awhile, but it increased so rapidly that they finally concluded they might as well go to their own wet houses. After they had gone I spread my umbrella over my head and shoulders as I ensconced myself in bed, the lower part of which, not shielded by the umbrella, was wet enough before morning. The earth overhead was thoroughly saturated, and after it commenced to drip the storm was much worse indoors than out.
"The small amount of breadstuff brought over the plains was sparingly dealt out; and our beef, made of cows and oxen which had constituted our teams, was, before it had time to fatten on the dry mountain grass, very inferior. Those to whom it yielded sufficient fat to grease their griddles, were considered particularly fortunate. But we were happy in the rich blessings of peace, which, in the spirit of brotherly and sisterly union, we mutually enjoyed in our wild mountain home.
"Before we left winter quarters, a committee, appointed for the purpose, inspected the provisions of each family, in order to ascertain that all were provided with at least a moderate competency of flour, etc. The amount of flour calculated to be necessary was apportioned at the rate of three-quarters of a pound for adults and one-half pound per day for children. A portion of the battalion having been disbanded on the Pacific coast, destitute of pay for their services, joined us before spring, and we cheerfully divided our rations of flour with them, which put us on still shorter allowance.
"Soon after our arrival in the valley, a tall liberty-pole was erected, and from its summit (although planted in Mexican soil), the stars and stripes seemed to float with even more significance, if possible, than they were wont to do on Eastern breezes.
"I love that flag. When in my childish glee—A prattling girl, upon my grandsire's knee—I heard him tell strange tales, with valor rife,How that same flag was bought with blood and life."And his tall form seemed taller when he said,'Child, for that flag thy grandsire fought and bled.'My young heart felt that every scar he wore,Caused him to prize that banner more and more."I caught the fire, and as in years I grew,I loved the flag; I loved my country too.* * * * * *"There came a time that I remember well—Beneath the stars and stripes we could not dwell!We had to flee; but in our hasty flightWe grasped the flag with more than mortal might;"And vowed, although our foes should us bereaveOf all things else, the flag we would not leave.We took the flag; and journeying to the West,We wore its motto graven on each breast."
"I love that flag. When in my childish glee—A prattling girl, upon my grandsire's knee—I heard him tell strange tales, with valor rife,How that same flag was bought with blood and life.
"And his tall form seemed taller when he said,'Child, for that flag thy grandsire fought and bled.'My young heart felt that every scar he wore,Caused him to prize that banner more and more.
"I caught the fire, and as in years I grew,I loved the flag; I loved my country too.* * * * * *
"There came a time that I remember well—Beneath the stars and stripes we could not dwell!We had to flee; but in our hasty flightWe grasped the flag with more than mortal might;
"And vowed, although our foes should us bereaveOf all things else, the flag we would not leave.We took the flag; and journeying to the West,We wore its motto graven on each breast."
The personal narrative, up to the period of the Utah war, is thus continued by Bathsheba W. Smith:
"In 1856 my husband was sent as delegate to Washington, by vote of the people of the Territory, to ask for the admission of Utah as a State. In May, 1857, he returned. Congress would not admit Utah into the Union. On his journey East his horse failed, and he had to walk about five hundred miles on the plains. This made him very foot-sore, as he was a heavy man.
"On the 24th of July, 1857, I was in company with my husband and a goodly number of others at the Big Cottonwood Lake, near the head of Big Cottonwood Canyon, where we were celebrating the anniversary of the arrival of the pioneers in Salt Lake Valley, when word was brought to us that the United States mail for Utah was stopped, and that President James Buchanan was sending out an army to exterminate us. We turned to hear what President Young would say. In effect he said: 'If they ever get in, it will be because we will permit them to do so.'
"In September my husband went out into the mountains and stayed about four weeks, assisting in conducting the correspondence with the leaders of the invading army. Fear came upon the army, and they dared not come face to face with our people; so they stayed out in the mountains, while our people came home, excepting a few who remained to watch them.
"Soon after my husband's return, he married Sister Susan Elizabeth West, and brought her home.
"About this time I was having a new house built. One day, in the forenoon, I had been watching the men plastering it, and had been indulging in the pleasant thoughts that would naturally occur on such an occasion, when my husband came home and said it had been determined in council that all of our people were to leave their homes and go south, as it was thought wiser to do this than to fight the army. Accordingly, on the last day of March, 1858, Sister Susan, myself, and son and daughter, started south, bidding farewell to our home with much the same feelings that I had experienced at leaving Nauvoo.
"Peace having subsequently been restored, we returned to Salt Lake City on the third of July following. Instead of flowers, I found weeds as high as my head all around the house. When we entered the city it was near sunset; all was quiet; every door was shut and every window boarded up. I could see but two chimneys from which smoke was issuing. We were nearly the first that had returned. Being thus restored to my home again, I was happy and contented, although I had but few of the necessaries of life."
THE WOMEN OF MORMONDOM IN THE PERIOD OF THE UTAH WAR—THEIR HEROIC RESOLVE TO DESOLATE THE LAND—THE SECOND EXODUS—MRS. CARRINGTON—GOVERNOR CUMMING'S WIFE—A NATION OF HEROES.
For an example of the heroism of woman excelling all other examples of history—at least of modern times—let us turn to that of the Mormon women during the Utah war.
In the expulsions from Missouri, first from county to county, and thenen massefrom the State, undoubtedly the Mormons yielded to the compulsion of a lawless mob, coupled with the militia of the State, executing the exterminating order of Governor Boggs. It was an example of suffering and martyrdom rather than of spontaneous heroism. Something of the same was illustrated in the expulsion from Illinois. It was at the outset nothing of choice, but all of compulsion. True, after the movement of the community, inspired by the apostolic forcefulness of Brigham Young and his compeers, swelled into a grand Israelitish exodus, then the example towered like a very pyramid of heroism; and in that immortal circumstance who can doubt that the heroic culminated in the women?
But what shall be said of their example during the Utah war? Here were women who chose and resolved to give an example to the civilized world such as it had never seen. The proposed exodus from Utah was not in the spirit of submission, but an exhibition of an invincible spirit finding a method of conquest through an exodus. This was not weakness, but strength. It was as though the accumulated might and concentrated purposes of their lives were brought into a supreme action. The example of the Utah war was in fact all their own. The Mormons were not subdued. Had the issue come, they would have left Utah as conquerors.
"Tell the government that the troops now on the march for Utah shall not enter the Great Salt Lake Valley. Tell the people of the United States that should those troops force an entrance they will find Utah a desert, every house burned to the ground, every tree cut down, and every field laid waste. We will apply the torch to our own dwellings, cut down those richly-laden orchards with our own hands, turn the fruitful field again into a desert, and desolate our cities, with acclamations."
Such was the tenor of the communication carried by Captain Van Vliet to the government. And he had seen the whole people lift up their hands in their tabernacle to manifest their absolute resolution to the nation, and heard those acclamations in anticipation of their act.
The very nature of the case brought the women of Mormondom into supreme prominence.Theirhands would have applied the torches to their homes; they would have been the desolaters of the fast-growing cities of Utah. The grandeur of the action was in these unconquerable women, who would have maintained their religion and their sacred institutions in the face of all the world.
The example of the wife of Albert Carrington will, perchance, be often recalled, generations hence. Capt. Van Vliet, of the United States Army, had arrived in Salt Lake City in the midst of the troubles out of which grew the "war." He was received most cordially by the authorities, but at the same time was given to understand that the people were a unit, and that they had fully determined upon a programme. The sisters took him into their gardens, and showed him the paradise that their woman-hands would destroy if the invading army came. He was awed by the prospect—his ordinary judgment confounded by such extraordinary examples. To the lady above-mentioned, in whose garden he was one day walking, in conversation with the governor and others, he exclaimed:
"What, madam! would you consent to see this beautiful home in ashes and this fruitful orchard destroyed?"
"Yes!" answered Sister Carrington, with heroic resolution, "I would not only consent to it, but I would set fire to my home with my own hands, and cut down every tree, and root up every plant!"
Coupled with this will be repeated the dramatic incident of Governor Cumming's wife weeping over the scene of the deserted city after the community had partly executed their resolution.
The saints had all gone south, with their leader, when Governor Cumming, with his wife, returned from Camp Scott. They proceeded to the residence of Elder Staines, whom they found in waiting. His family had gone south, and in his garden were significantly heaped several loads of straw.
The governor's wife inquired their meaning, and the cause of the silence that pervaded the city. Elder Staines informed her of their resolve to burn the town in case the army attempted to occupy it.
"How terrible!" she exclaimed. "What a sight this is! I shall never forget it! it has the appearance of a city that has been afflicted with plague. Every house looks like a tomb of the dead! For two miles I have seen but one man in it. Poor creatures! And so all have left their hard-earned homes?"
Here she burst into tears.
"Oh! Alfred (to her husband), something must be done to bring them back! Do not permit the army to stay in the city! Can't you do something for them?"
"Yes, madam," said he, "I shall do all I can, rest assured."
Mrs. Cumming wept for woman! But the women of Mormondom gloried in their sublime action as they had never done before. They felt at that moment that their example was indeed worthy of a modern Israel.
It thus struck the admiration of journalists both in America and Europe. The Mormons were pronounced "A nation of heroes!" Those heroes were twice ten thousand women, who could justly claim the tribute equally with their husbands, their brethren and their sons.
MIRIAM WORKS AND MARY ANN ANGELL—SCENES OF THE PAST—DEATH-BED OF MIRIAM—EARLY DAYS OF MARY—HER MARRIAGE WITH BRIGHAM—THE GOOD STEP-MOTHER—SHE BEARS HER CROSS IN THE PERSECUTIONS—A BATTLE WITH DEATH—POLYGAMY—MARY IN THE EXODUS AND AT WINTER QUARTERS—THE HUT IN THE VALLEY—CLOSING A WORTHY LIFE.
The death-bed of a latter-day saint!
It was in the house of Heber C. Kimball, in the little town of Mendon, N. Y., on the 8th of September, 1832. Principal around that glorious death-bed were Brigham Young, Heber C. Kimball, and Vilate, his wife.
The dying saint was Miriam Works, first wife of Brigham Young—a man of destiny, but then unknown in the great world. "In her expiring moments," he says, "she clapped her hands and praised the Lord, and called upon Brother Kimball and all around to also praise the Lord!"
—
On the 8th of June, 1803, in Seneca, Ontario county, N. Y., was born Mary Ann Angell, now for forty-five years the wife of Brigham Young, the mother of his eldest sons, and the faithful step-mother of the daughters of Miriam Works.
Her parents early leaving her birthplace, Mary was brought up in Providence, R. I. She was what in those days was denominated a pious maiden, for her family was strictly of the old Puritan stock of the country. She early became a Sunday-school teacher, and united with the Free-Will Baptists. The study of the prophesies quite engrossed her mind, and she was confidently looking for their fulfillment. Her semi-ministerial duties as a Sunday-school teacher toned and strengthened her early womanhood; and hence she resolved never to marry until she met "a man of God" to whom her heart should go out, to unite with him in the active duties of a Christian life. Thus it came about that she remained a maiden until nearly thirty years of age. But the providence that watched over her had chosen for her a husband.
It was during the year 1830 that Thomas B. Marsh came to Providence, bringing with him the Book of Mormon. From him Mary obtained a copy, and having prayerfully read it, became convinced that it was a work of inspiration. After this she went to Southern New York, where her parents were visiting, and there she and her parents were baptized by John P. Greene—Brigham's brother-in-law. It was about this time that the Youngs, the Greenes and the Kimballs came into the Church.
Alone, Mary set out for Kirtland, which had just become the gathering place of the saints; and there she remained a year before Brigham and Heber gathered with their families. Vilate Kimball was still acting the part of a mother to the little daughters of Miriam. Through hearing Brigham preach in Kirtland, Mary Angell became acquainted with him. She had found her mate; he had found a mother indeed to his little motherless Elizabeth and Vilate.
At the period of the famous march of the elders from Ohio to Missouri, in 1834, to "redeem Zion" in Jackson county, Mary, now for over a year the wife of Brigham Young, became the mother of his first son, Joseph A., who was born October 14, 1834, just at the return of her husband, after the disbanding of Zion's Camp. Thus during the most trying period of her first year of marriage, was she left alone in the struggle of life, providing for herself, and caring for her husband's motherless girls.
But a still more trying period came to this excellent woman, after her husband became a member of the quorum of the twelve, and when the rebellion against Joseph arose in Kirtland. First the prophet and Sidney Rigdon had to flee for their lives, and next Brigham Young had to escape from Kirtland. Then came her severest struggle. She now had five children to care and provide for the—two daughters of Miriam, her Joseph A., and Brigham, Jr., with his twin sister, Mary Ann. Those were dark days of persecution and want. The apostates and anti-Mormons frequently searched her house for her husband, and the faithful in Kirtland all had enough to do to sustain themselves, in the absence of their shepherds, who were now refugees in Far West. At length, with the five children, she reached her husband; but not long to rest, for quickly came the expulsion from Missouri, in which period she broke up her home many times before finally settling in Montrose, on the opposite side of the river from Nauvoo.
Scarcely had Brigham and the twelve effected the exodus of the saints from Missouri to Illinois, ere Joseph, having escaped from prison, sent the twelve with its president to England, on mission.
On each side of the Mississippi, in cabins and tents, the Mormon people lay, exhausted by their many expulsions; the multitude sick, many dying, the vigor of life scarcely left even in their strong-willed leaders. Thus lying on the river-side at Commerce and Montrose, they presented a spectacle no longer suggestive of irresistible empire-founders. Joseph was sick; Brigham was sick; the twelve were all sick; the prophet's house and door-yard was a hospital. It was then that the prophet, knowing that power must be invoked or the people would perish, leaped from his sick bed, and entering first the tents and cabins of the apostles, and bidding them arise and follow him, went like an archangel through the midst of his disciples, and "healed the multitude." It is a grand picture in the memory of the saints, being called "The Day of God's Power." Reverse that picture, and there is seen the exact condition of Mary Angell Young and the other apostles' wives when the president and his quorum started on mission to England, leaving them to the care of the Lord, and their brethren. It was a period quite as trying to these apostolic sisters as that of the exodus, afterwards. And to none more so than to Mary, who had now the burden of six children to sustain during her husband's absence in a foreign land.
The following entries in the president's journal embody a most graphic story, easily seized by the imagination:
"We arrived in Commerce on the 18th (May, 1839), and called upon Brother Joseph and his family. Joseph had commenced laying out the city plot.
"23d—I crossed the Mississippi with my family, and took up my residence in a room in the old military barracks, in company with Brother Woodruff and his family.
"September 14, 1839—I started from Montrose on my mission to England. My health was so poor that I was unable to go thirty rods, to the river, without assistance. After I had crossed the river I got Israel Barlow to carry me on his horse behind him, to Heber C. Kimball's, where I remained sick 'till the 18th. I left my wife sick, with a babe only ten days old, and all my children sick and unable to wait upon each other.
"17th—My wife crossed the river, and got a boy with a wagon to bring her up about a mile, to Brother Kimball's, to see me. I remained until the 18th at Brother Kimball's, when we started, leaving his family also sick."
Continue the picture, with the husband's absence, and the wife's noble, every-day struggle to maintain and guard his children, and we have her history well described for the next two years.
Taking up the thread again in September, 1841: "On my return from England," says Brigham, in his diary, "I found my family living in a small unfinished log-cabin, situated on a low, wet lot, so swampy that when the first attempt was made to plough it the oxen mired; but after the city was drained it became a very valuable garden spot."
The scene, a year later, is that of President Young at "death's door," and the wife battling with death to save her husband. He was suddenly attacked with a slight fit of apoplexy. This was followed by a severe fever. For eighteen days he lay upon his back, and was not turned upon his side during that period.
"When the fever left me, on the eighteenth day," he says, "I was bolstered up in my chair, but was so near gone that I could not close my eyes, which were set in my head; my chin dropped down, and my breath stopped. My wife, seeing my situation, threw some cold water in my face and eyes, which I did not feel in the least; neither did I move a muscle. She then held my nostrils between her thumb and finger, and placing her mouth directly over mine, blew into my lungs until she filled them with air. This set my lungs in motion, and I again began to breathe. While this was going on I was perfectly conscious of all that was passing around me; my spirit was as vivid as it ever was in my life; but I had no feeling in my body."
Mary, by the help of God, had thus saved the life of President Young!
It was about this time that polygamy, or "celestial marriage," was introduced into the Church. To say that it was no cross to these Mormon wives—daughters of the strictest Puritan parentage—would be to mock their experience. It was thus, also, with their husbands, in Nauvoo, in 1842. President Young himself tells of the occasion when he stood by the grave of one of the brethren and wished that the lot of the departed was his own. The burden of polygamy seemed heavier than the hand of death. It was nothing less than the potency of the "Thus saith the Lord," and the faith of the saints as a community, that sustained them—both the brethren and the sisters. Mary Angell gave to her husband other wives, and the testimony which she gives to-day is that it has been the "Thus saith the Lord" unto her, from the time of its introduction to the present.
Scarcely necessary is it to observe that she was in the exodus. Seven children were now under her care. Alice, Luna, and John W. were born in Montrose and Nauvoo, while the twin sister of Brigham, Jr., had died. With these she remained at winter quarters while the president led the pioneers to the Rocky Mountains. Her benevolence to the poor at winter quarters (and who of them were then rich!) is spoken of to this day. Indeed, benevolence has ever been a marked trait in her life.
Then came the hut in the valley. The "heat and burden of the day" had not passed. Full twenty years of struggle, self-sacrifice, and devotion as a wife, uncommon in its examples, filled up the pages of "Sister Young's history," as a latter-day saint, before the days of social prominence came.
The hut in the valley, where she lived in 1849, is a good pioneer picture. It stood on the spot where now stands her residence—the "White House;" and some ten rods north-west of that location stood a row of log-cabins where dwelt President Young's other wives, with their children.
Since then the days of grandeur, befitting her station, have come; but "Mother Young"—a name honored in her bearing—has lived most in the public mind as the faithful wife, the exemplary mother, and a latter-day saint in whose heart benevolence and native goodness have abounded. She is now seventy-four years of age—closing a marked and worthy life; and her latest expressed desire is that a strong testimony should be borne of her faith in Mormonism, and the righteousness of her husband in carrying out the revelation, given through Joseph Smith, on polygamy, as the word and will of the Lord to his people.