"How is that?" said he. "I thought Brother John always had milk."

I then told him that the Danites had my cows in the pound.

"What on earth are they doing with your cows?" he asked.

Then I told him the whole story in a few words. He scarcely waited to hear me, but called to his carriage driver, Grant, and said:

"Come, George, I will go and see about this matter."

He soon returned, saying:

"Your cows will presently be here."

Brigham then asked me where my turkey was. I told him Kennedy had robbed me of all my turkeys, but perhaps I could borrow one from him. I then sent Brother Gully to ask Kennedy to loan me a couple of fat turkey's; that I had Brigham at my house and wanted them for his supper. He sent word that Brigham was welcome to all the turkeys he wanted, at his house. I then told Brigham I would go hunting and get him a nice one for dinner the next day. I went out that night with Gully and hunted some time, but the snow was a foot deep or more, and a crust had frozen, so that it was difficult hunting. At last we found a large flock of turkeys at roost in the tall Cottonwood timber. I shot two by starlight; one fell in the river, and we lost it, but the other fell dead at the roots of the tree. This was a large and fat turkey. I considered that it would do, and we returned home with it. We had been gone only a little over an hour.

Brigham stayed at my house. We sat by the fire and talked until midnight. I unbosomed myself to him. I told him of my ill treatment, and asked if I had failed in any respect to perform the duties of the mission he gave me before starting with the pioneers across the plains. I told him of the great crop we had raised; that we had it in abundance to feed the poor and for every purpose; so much, in fact, that there was no sale for it.

He said:

"You have done well, and you shall be blessed for it."

To this I replied that I hoped my blessings would be different from those I had been receiving. He replied:

"Jesus has said, In this world you shall have tribulation, but in Me you shall have peace - that is, if you bear these things patiently, without murmuring."

CHAPTER XVIII - THE DANITE AND HIS DUTY

While my mind is running in that direction let me tell of certain of the doings of the Danites. These stories I relate will ill.u.s.trate the purpose and uses of the Danite in the work of the Mormon Church, and show how the sword of Gideon was wielded in cases smaller than the affair at Mountain Meadows, still to be written down. What follows are instances of thousands of like kind.

In the fall of 1859 two young men on their way to California stopped at the Santa Clara fort to recruit their jaded animals.

Expecting that while doing so they might be so fortunate as to meet with a train of people going to the same place, and have company to San Bernardino, the young men stayed at the fort over two months. Hamblin, one of the Danites, a.s.sured them that they could go alone through the country with perfect safety. At the same time he had his plans laid to take their lives as soon as they started. This was by direction of the Mormon leaders. The Indians around the fort wanted to kill the men at once, but Hamblin objected, and told the Indians to wait until the men got out in the desert.

At last these young men started from the fort. Hamblin told the Indians that the right time had come, and wanted the Indians to ambush themselves at a point agreed on near the desert, where the men could be safely killed. The Indians obeyed Hamblin's orders, and as the men approached the place of ambush fired upon them, killing one of the men. The other returned the fire, and shot one of Hamblin's pet Indians through the hand; this Indian's name was Queets, which means left-handed. By wounding this Indian he managed to escape, with the loss of the pack animals, provisions, and the riding animal of his partner, who lay dead upon the desert. The survivor stayed with Mr. Judd for a few days, when a company of emigrants came that way, and, departing with them, he succeeded in making his escape from the death that Hamblin still planned for him.

One day, this was in 1857, an emigrant train was pa.s.sing through the Mormon settlements. Hamblin, the Danite at Santa Clara, made arrangements with Nephi Johnson, who was to act as their guide, how and where to relieve this company of the large herd of stock that belonged to the train. They had a number of horses and cattle, more than five hundred head in all. Several Indian interpreters were sent ahead of the train. One of these was Ira Hatch, a Danite. They were ordered by Hamblin to prepare the Indians for a raid upon the stock.

About 10 o'clock, a. m., just after the train had crossed the Muddy, and was a few miles beyond it on the desert, at the time and place settled on by Hamblin, over one hundred Indians made a dash on the train and drove off all the stock to the Muddy.

The emigrants fired at the Indians, but Nephi Johnson their guide, rushed out and told them that if they valued their own lives they must not fire again, for if they did he could not protect them from the cruelty of the savages - that the Indians would return and ma.s.sacre them.

The acting of Johnson and the other Danites who were with him was so good that after a consultation the emigrants decided to follow his advice. The conclusion was that, as Johnson was friendly with the Indians, and could talk their language, he should go and see the Indians and try and get the stock back.

The emigrants waited in the desert, and Johnson went to the Indians, or pretended to do so. After a few hours he returned, and reported that the Indians were hostile, and threatened to attack the train at once; that he was afraid he could not prevent it, and the only chance for the emigrants lay in their instant departure; that while the emigrants were gaining a place of safety he would, at the risk of his life, make an effort to keep the Indians back and pacify them. Also that he would report to Hamblin as soon as possible, and raise a force of men at the fort and get back the stock, if it could be done, and write to the company, giving an account of his success. They were to get his letter at San Bernardino, and if he recovered the stock the emigrants could send back a party to receive it and drive it to California.

Under the circ.u.mstances the company adopted his plan, and he left them on the desert, with all their stock gone; but the danger was over, for the stock was what Hamblin and Johnson had been working for.

Johnson returned and ordered the Indians to drive the stock to the Clara. The Indians acted like good Mormons, and obeyed orders. Hamblin gave them a few head of cattle for their services in aiding him to capture the drove. The remainder of the cattle and horses Hamblin took charge of for the benefit of the Mission.

As the cattle became fat enough for beef, they were sold or butchered for the use of the settlers. Some were traded to nearby settlements for sheep and other articles.

In the winter of 1857-8 John Weston, a Danite, took an Irishman who had been stopping with him as his guest on a hunt, and when he got him to the brush and timber four miles west of Cedar City he cut his throat and left the body unburied. He had received orders to kill the man, because Brother Haight considered him a spy.

Near the same time Philip Klingensmith, a Danite, laid in ambush to kill Robert Keyes (now a resident of Beaver City, Utah Territory), while Keyes was irrigating his field. Klingensmith decided to kill Keyes because Keyes refused to give testimony when requested to do so by Klingensmith, who was then a bishop of the Church. When Keyes came within a few feet of his hiding place Klingensmith raised his gun and took aim at Keyes' heart; but the cap burst without exploding the powder, and Keyes escaped.

After the Mountain Meadows ma.s.sacre Haight reported that I was the big captain who had planned, led, and executed it; that the honor of such a deed for avenging of the blood of the Prophets would lead to honor, immortality, and eternal life in the Kingdom of G.o.d. In this way it became a settled fact that I was the leader in that affair. Year by year the story has gained ground and strength, until I am now held responsible, and am to die, to save the Church.

As I have stated in other places in my writings, the people in Utah who professed the Mormon religion were at and for some time before the Mountain Meadows ma.s.sacre full of wildfire and zeal, anxious to do something to build up the Kingdom of G.o.d on earth and waste the enemies of the Mormon religion. At that time it was a common thing for small bands of people on their way from California to pa.s.s through Cedar City. Many of these people were killed. When a Gentile came into a town he was looked upon with suspicion, and most of the people considered every stranger a spy from the United States army. The killing of Gentiles was a means of grace and a virtuous deed. I remember an affair that took place at the old distillery in Cedar City, just before the ma.s.sacre.

Three men came to Cedar City one evening; they were poor, and much worn by their long journey. They were on their way to California. The authorities believed they were dangerous men; that they were spies from Johnston's army; and ordered the Danites to devise a plan to put them out of the way decently and in order.

That the will of G.o.d might be done, these men were coaxed to go to the old distillery and take a drink. They went in company with Danites John M. Higbee, John Weston, James Haslem, and Wm. C.

Stewart, and another man, whose name I have forgotten. The party drank considerable, and when the emigrants got under the influence of the whisky the brethren attacked them and knocked the brains out of two with the kingbolt of a wagon. The third man was powerful and muscular; he fought valiantly for his life, but after a struggle he was overcome and killed. They were buried near Cedar City.

Some time in the fall of 1857, not long after the Mountain Meadows ma.s.sacre, it was decided by the authorities at Salt Lake City that Lieut. Tobin must be killed. Tobin had left a train in Salt Lake, joined the Church there, and afterwards married a daughter of Brother Charles C. Rich, one of the twelve apostles.

Tobin was a smart man, and soon after his marriage he was sent to England on a mission.

While preaching in England, it was reported that he had committed adultery, and he was ordered home. On his arrival in Salt Lake he was cut off from the Church, and his wife taken from him by order of Brigham. He made several efforts to get out of the Territory.

Finally he joined a company and left Salt Lake, intending to go to California. After he had been gone a few days the Destroying Angels were put on his trail, with orders to kill him before they returned.

Two desperate Danites were selected, who knew nothing but to obey orders: Joel White and John Willis were the Danites. They started on the trail, determined to kill Tobin when they found him.

White and Willis overtook the company that Tobin was traveling with at a point near the crossing of the Magottsey. They found where he was sleeping, and, going to him as he lay on the ground rolled up in his blanket, they shot him several times. Although thinking him dead, they concluded to shoot him once more to make certain that he would not escape, so they put a pistol against his eye and fired; the ball put out his eye, but did not kill him. The Angels made their escape and returned to Salt Lake City, and reported that their orders were obeyed. Severely wounded as he was, Tobin recovered, and was, when I last heard from him, in the Union army.

At Parowan, in 1855 or 1856, there was a man by the name of Robert Gillespie. He was a member of the Church, had one wife, and owned a fine property. Gillespie wanted to be sealed to his sister-in-law, but for some reason his request was denied. He had known of others obtaining wives by committing adultery and then being sealed to avoid scandal. So he tried it, and went to Apostle Smith, and again asked to be sealed to the woman. But Brother Smith refused to seal him or let him be sealed, giving as his reason for refusing, that Gillespie had exercised the rights of sealing without first obtaining orders to do so. A warrant was issued and Gillespie was arrested and placed under guard; he was also sued in the Probate Court, before James Lewis, Probate Judge, and a heavy judgment rendered against him, and all of his property was sold to pay the fine and costs. The money was put into the Church fund and Gillespie was broken up.

The fate of old man Braffett, of Parowan, was a peculiar one, and, as it afterwards led me into trouble, I will give the story briefly. Old man Braffett lived at Parowan, and in the fall of 1855 a man by the name of Woodward came to Braffett's house and stopped to recruit his teams before crossing the deserts.

Woodward had two wives. He had lived in Nauvoo, and while there had been architect for the Nauvoo House. While Woodward and his family were stopping with Braffett, one of his wives concluded that she would be d.a.m.ned if she went to live in California, - leaving the land of the Saints, - and she asked to be divorced from Woodward and sealed to Braffett.

At first Braffett refused to take her, but she was a likely woman. She made love to the old man in earnest. Mrs. Braffett made a fuss about it. The authorities were informed of Braffett's transgressions, and he was arrested and taken before the Probate Judge and tried for the sin. He made a bill of sale of some of his property to me, for which I paid him before his trial.

After hearing the case, the Probate Judge fined him one thousand dollars, and ordered him to be imprisoned until fine and costs were paid. Ezra Curtis, the then marshal at Parowan, took all of Braffett's property that could be found and sold it for the purpose of paying the fine; but the large amount of property which was taken was sold for a small sum, for the brethren will not bid much for property taken from one who has broken his covenants.

Being unable to pay the fine, the old man was ordered to be taken to Salt Lake City, to be imprisoned in the prison there. I was selected to take him to Salt Lake. I took the old man there, and, after many days spent in working with Brigham, I succeeded in securing a pardon for him.

Braffett was put to work at Salt Lake by Brigham. He dared not return home at that time. His property was gone, and he was ruined. The part I took to befriend the old man made several of the brethren at Parowan angry with me, and they swore they would have revenge against me for interfering where I was not interested.

After Braffett's pardon I stayed in Salt Lake some time, and when I started home there were quite a number of people along. All the teams were heavily loaded; the roads were bad, and our teams weak. We all had to walk much of the time. After we had pa.s.sed the Severe River the road was very bad. My team was the best in the whole company, and I frequently let some of the women who were in the party ride in my wagon.

One evening, just about dark, I was asked by a young woman named Alexander to let her ride, as she was very tired walking. I had her get into the wagon with my wife Rachel, and she rode there until we camped for the night. I got into the wagon after dark and drove the team. We had ridden in this way an hour or so, when Rachel said she was going to ride a while in the next wagon, which was driven by son-in-law Dalton.

Soon after Rachel got out of the wagon a couple of my enemies rode by. I spoke to them, and they rode on. As soon as these men reached the camp they reported that I had been taking privileges with Sister Alexander. I was told to consider myself under arrest, and that when we reached Parowan I would be tried by the Council for violating my covenants. I was surprised and grieved at the charge, for I was innocent, and the young woman was a virtuous woman. As G.o.d is soon to judge me, I declare that I never knew of her committing any sin.

When we reached Parowan there was a meeting called by the Priesthood to try me. This Council was composed of the President of that Stake of Zion and his two Counselors, the High Council, and the leading men of Parowan. It was a general meeting of the authorities, Church and civil.

The meeting was held in a chamber that was used for a prayer circle. It was called a circle room, because the people met there to hold prayer in a circle, which was done in this way: All the brethren would kneel in a circle around the room, near enough to each other for their arms to touch, so that the influence would be more powerful.

When the meeting was called to order, all the lights were put out; and I was taken into the darkened room and placed on trial.

I could not see my hand before my face. The charge was stated to me and I was ordered to confess my guilt. I told them I was innocent; that I had committed no crime - in fact, had not thought of wrong. I told the truth, just as it was. I was then ordered to stand one side.