Francis M. Lyman
Born: 12 January 1841
Called to Quorum of the Twelve: 27 October 1880
Became President of the Quorum of the Twelve: 6 October 1903
Died: 18 November 1916
Called to Quorum of the Twelve: 27 October 1880
Became President of the Quorum of the Twelve: 6 October 1903
Died: 18 November 1916
Biographical Articles
Biographical Encyclopedia, Volume 1
Biographical Encyclopedia, Volume 3
Biographical Encyclopedia, Volume 4
Juvenile Instructor, 1 December 1892, My Mission to the Utes and Shoshones
Juvenile Instructor, 15 December 1892, My Mission to the Utes and Shoshones
Juvenile Instructor, 15 April 1894, A Mission to Southern California
Juvenile Instructor, 1 May 1894, A Mission to Southern California
Juvenile Instructor, 15 May 1894, A Mission to Southern California
Contributor, March 1896, My First Mission
Contributor, April 1896, My First Mission, II
Contributor, May 1896, My First Mission, III
Contributor, June 1896, My First Mission, IV
Contributor, July 1896, My First Mission, V
Improvement Era, May 1900, Apostle Lyman's Mission to the Indians
Juvenile Instructor, 15 May 1900, Lives of Our Leaders - The Apostles: Francis M. Lyman
Improvement Era, October 1903, President Lyman's Travels and Ministry
Improvement Era, November 1903, President Lyman's Travels and Ministry, II--Praying in St. Petersburg for the Land of Russia
Improvement Era, December 1903, President Lyman's Travels and Ministry, III--Visit to Moscow--Prayer for Poland
Improvement Era, December 1916, President Francis M. Lyman
Improvement Era, January 1917, A Tribute of Respect to the Memory of Francis Marion Lyman
Improvement Era, January 1917, In Honor of President Francis M. Lyman
Juvenile Instructor, January 1917, Francis M. Lyman
Young Woman's Journal, January 1917, He Was Ready to Die
Young Woman's Journal, January 1917, Francis Marion Lyman
Young Woman's Journal, January 1917, President Francis M. Lyman
Relief Society Magazine, February 1917, Francis Marion Lyman. A Tribute
Relief Society Magazine, February 1917, Francis Marion Lyman. An Appreciation
Instructor, June 1940, Faith Promoting Sketches - Francis Marion Lyman
My own research and opinion
Biographical Encyclopedia, Volume 3
Biographical Encyclopedia, Volume 4
Juvenile Instructor, 1 December 1892, My Mission to the Utes and Shoshones
Juvenile Instructor, 15 December 1892, My Mission to the Utes and Shoshones
Juvenile Instructor, 15 April 1894, A Mission to Southern California
Juvenile Instructor, 1 May 1894, A Mission to Southern California
Juvenile Instructor, 15 May 1894, A Mission to Southern California
Contributor, March 1896, My First Mission
Contributor, April 1896, My First Mission, II
Contributor, May 1896, My First Mission, III
Contributor, June 1896, My First Mission, IV
Contributor, July 1896, My First Mission, V
Improvement Era, May 1900, Apostle Lyman's Mission to the Indians
Juvenile Instructor, 15 May 1900, Lives of Our Leaders - The Apostles: Francis M. Lyman
Improvement Era, October 1903, President Lyman's Travels and Ministry
Improvement Era, November 1903, President Lyman's Travels and Ministry, II--Praying in St. Petersburg for the Land of Russia
Improvement Era, December 1903, President Lyman's Travels and Ministry, III--Visit to Moscow--Prayer for Poland
Improvement Era, December 1916, President Francis M. Lyman
Improvement Era, January 1917, A Tribute of Respect to the Memory of Francis Marion Lyman
Improvement Era, January 1917, In Honor of President Francis M. Lyman
Juvenile Instructor, January 1917, Francis M. Lyman
Young Woman's Journal, January 1917, He Was Ready to Die
Young Woman's Journal, January 1917, Francis Marion Lyman
Young Woman's Journal, January 1917, President Francis M. Lyman
Relief Society Magazine, February 1917, Francis Marion Lyman. A Tribute
Relief Society Magazine, February 1917, Francis Marion Lyman. An Appreciation
Instructor, June 1940, Faith Promoting Sketches - Francis Marion Lyman
My own research and opinion
Jenson, Andrew. "Lyman, Francis Marion" Biographical Encyclopedia. Volume 1. pg. 136-141.
LYMAN, Francis Marion, a member of the Council of Twelve Apostles since 1880, is the eldest son of Amasa M. Lyman and Louisa Maria Tanner, and was born Jan. 12, 1840, in the town of Goodhope, McDonough county, Illinois. In the spring, following, the family removed into Iowa; thence to Nauvoo, Ill., in the spring of 1841, and later, in 1843, to Alquina, Fayette county, Indiana, returning to Nauvoo after the martyrdom of the Prophet and Patriarch, in 1844. His father had gone west with the first companies of exiles from Nauvoo, and it was not until June, 1846, that he, with his mother and three other children, all in care of his grandfather, John Tanner, left for the rendezvous of the Saints at Winter Quarters on the Missouri river. On the first day of July, 1848, he was baptized in the Elkhorn river by his father, who also confirmed him. He was only a lad of eight years, but on the journey to the mountains that summer, he drove a yoke of cattle and a wagon, arriving in Great Salt Lake valley Oct. 19, 1848. Here he spent the next three years in such vocations and sports as were the lot of the children of the pioneers. He was given what opportunities there were for education during this time, which added slightly to the store of meagre information already obtained in Winter Quarters. His father, with Elder Charles C. Rich, purchased a ranch in San Bernardino, Cal., which was intended as a temporary home as well as an outfitting point for the gathering Saints; and so, in 1851, with the family, he migrated thither, doing a man's duty in driving loose stock the whole distance from Utah. From this time on, for several years, he was employed principally in handling animals and in freighting between Utah and California, making during these years sixteen trips over the deserts between the two places. He attended school in San Bernardino during the winter months, and also found time to work some eighteen months at the joiner's trade with Thomas W. Whitaker. He witnessed the laying of the corner stone of the Salt Lake Temple, in April, 1853. It was decided in the spring of 1857 that he should go on a mission to Great Britain, but the Buchanan war prevented; he reached Salt Lake on his way, but was then delegated to return to the coast and move his father's family to the Valley, all the missionaries as well as the colony in California being called to Utah. The mission, however, was filled three years later, at which date, 1860, his active public life may be said to have hid its beginning, although previous to this time he had been ordained an Elder by his father in California (1856); had accompanied his father's exploring party to Colorado (1858); had been ordained a Seventy by John S. Gleason (Jan. 7, 1860), in Farmington, whither he removed to till his father's farm in 1859; and was president of the Young Men's Literary Association of Farmington, in the first winter months of 1860. Previous to his departure for England, he built a log room in Beaver, whither he removed his wife, Rhoda Ann Taylor, to whom he was married November 18, 1857, and his one child. On his way east he visited Kirtland, Ohio, and was shown through the Temple by Martin Harris. He left New York on the steamer "Edinburgh" and landed in
Liverpool July 27, 1860. His record up to that time was truly astonishing. He was frontiersman at birth and babyhood; pioneer, teamster, and bullwhacker at eight; herdsman and cowboy at eleven; learning a trade at thirteen; plowing the trackless deserts as a leader and captain at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a Seventy and a missionary at twenty; with farming,
attending school, presiding over improvement associations, building the log cabin of the pioneer, as incidents thrown here and there in between. His missionary labors in Europe were prosecuted with vigor. In the course of a couple of years he was released, and, with a company of more than eight hundred emigrants, he sailed for America in the ship "Wm. Tapscott," arriving in New York June 25, 1862, after forty-two tedious days on the ocean. He was appointed second counselor in the presidency of the company, but two weeks out, he was compelled to take entire charge. He was put in charge of the company in New York, and took them safely to Florence, where they arrived early in July. Two months were spent there and on the road, and it was not until the middle of October that he arrived at his humble log cabin in Beaver, after an absence of about two years and a half. In March of the following year, he was asked by Pres. Young to settle in Fillmore, Millard county, which was once intended to be the capital of the Territory. He removed thither, and from that time on for more than fourteen years, until June, 1877, he became a leader in political, church, business and manufacturing enterprises of that county. Only a few of the more important of these can be named: he was assistant assessor of United States internal revenue: lieutenant-colonel of the first regiment of militia in the Pauvan District at the age of twenty-five years: member of the House of the General Assembly of the State of Deseret: a member of the 17th, 18th. 22nd and 23rd sessions of the Territorial legislature; county clerk and recorder; superintendent of schools and prosecuting attorney. When the Stake was organized, March 9, 1869, he was ordained a High Priest and was later set apart as a High Councilor; with his father, he built, owned, and operated the O. K. Flouring Mills, engaging in the flour and grain trade and other enterprises, being also secretary and treasurer of the county co-operative companies; doing also the most of the business in connection with the land entries, pre-emptions, homesteads and townsites in that county. It was while residing here that he received to wife, October 4, 1869, Clara Caroline Callister. His second mission to England was also taken while his home was in Millard county. He left Salt Lake City Oct. 20, 1873, and arrived in Liverpool on the 12th day of November. While on this mission, in addition to his labors in England, he made tours of Wales, Scotland, Denmark, Germany, Switzerland and France. With a company of three hundred Saints he returned, arriving in New York Sept. 26th, and at his home in Fillmore Oct. 11. 1875. In 1877, after having attended to the dedication of the St. George Temple, in April, he was called to preside over the Tooele Stake, which was organized June 24, 1877. From this time on for three years, his name stands at the head of the affairs of that Stake and county, religiously and politically.
In August of the year following he was elected county recorder, and also representative to the legislature from Tooele county. The Liberal
party had held control in that county since 1874, but in 1878, the legislature passed an act providing for the registration of voters, which was a death blow to the so-called "Tooele Republic," and to the methods which had enabled the Liberals to retain control so long. By corrupt means, a small minority had conspired to control the county, and in doing so had spent in four years the revenue of five, a balance of $5,000, and left the county in debt $16,000 in addition. In the August election, all the People's party candidates were elected,
but the Liberal officers refused to count the votes at first, and then by a system of technicalities at length declared the People's party candidates not elected, although their majority averaged over three hundred voter. It was then that the fighting qualities of the new legislator, Hon. Francis M. Lyman, manifested themselves; a notice of contest was promptly given, and proceedings were taken before the district court to compel an honest count. It was not until the 29th of March of the year following, on peremptory order of the court, the case then having been to the supreme court, that the officers in charge declared the correct result of the election, which gave the offices to the People's candidates, who filed their bonds and entered upon their duties. As he has always been, so in this instance, he became a terror to the wrong-doer. In August, 1880, Elder Lyman with a company made a tour of southern Utah, Arizona and New Mexico, and while away on this mission he was chosen one of the Twelve Apostles, at the general conference, Oct. 10, 1880. He was ordained on the 27th day of that month by President John Taylor. From that time on he has been completely devoted to Church work. His travels embrace
nearly every city, town and village in the West, where there is a Church organization. He has been a familiar figure in the conferences of the Saints. He keeps a minute daily record of his travels, and his journals, which are written to date and embrace the whole history of his life, are frequently consulted for important data relating to individuals and the Church. By common consent he is the keeper of the genealogical records of his father's family, and as such carefully enters every important item relating to marriages, births and deaths therein, having a prepared blank for the needed information. In this respect, he is an example which some one person in all other families, large or small, would do well to emulate. His extensive and continuous labors stamp him as one of the energetic men of the Church, a minute man in very deed. In the early part of 1883 Apostle Lyman filled an Indian mission to which he had been called by Pres. John Taylor Nov. 17th. the year previous. On May 5th and 6th, he attended the Wasatch Stake conference in Heber City, where he made the necessary preparations for the journey eastward to the Utes in Uintah. The company camped in Strawberry valley, where they were
joined by others from Sanpete who had been compelled to leave their supplies in their wagon on the top of a mountain in four feet of snow. As a guard, they had left Indian Nephi by the wagon. Strong efforts were made to get the goods, and while this work was being done, the company remained on Currant creek. While thus encamped. Apostle Lyman took his gun one day, and went to a mountain some two miles distant. When this mission had been assigned to him, Pres. Taylor had not given any definite instructions as to how the work was to be accomplished, and the method to be pursued was not clear to Brother Lyman. He had also asked Pres. Woodruff of the Council of the Twelve how to proceed, but had not received any detailed counsel that left his mind free from doubt as to the right course. He had been told that he was personally entitled to a knowledge of the work and the spirit of his mission. Should he go right in among the Indians, or should he ask permission of the agents? In the latter course, he ran the risk of being refused, thus leaving his work unaccomplished, as was the case with others who had asked permission to preach to the Indians in other missions. Arriving at the mountain, these thoughts were employing his mind, when a sudden impulse caused him to ascend the hill, which towered a thousand feet above the table land in the vicinity. On arriving at the top, he found a large, flat stone which he stood upon. He then took off his hat, his face turned to the east towards the field of his labors, fell upon his knees, and poured out his soul in prayer to God. "I went before the Lord," he says, "and told Him all about my troubles; how everything seemed against us; how little I knew about the work; how I had learned that the agents at Uintah and Ouray were bitterly opposed to the Mormons and their doctrines; and then asked for the successful opening of the mission to the Lamanites in that region, and that God might guide me aright, and soften the hearts of the agents with favor towards us and our cause." Just as he kneeled to prayer, the atmosphere having been perfectly quiet up to that moment, a wind began blowing, which continued to grow stronger as he continued his prayer, until at the close of the half hour in which he was engaged, it blew with the velocity of a tempest, so that he could scarcely remain in his position. When he finished praying,
the wind as suddenly abated as it had begun, and he retraced his steps to camp. He felt convinced that to go right on with his mission, visit the agents and the Indians and preach to them was the right thing to do. The ability to receive impressions of approbation in his work, when he is doing right, is strongly developed in Apostle Lyman. In many of the Important steps of his life, he has been approved
through dreams and inspirations, and even visits of men of God who have gone before. It has been thus made perfectly clear to him that his course is approved and his actions upheld. These visits and inspirations have been a source of great comfort to him. On the 11th of May, he engaged with the men in lassoing some wild horses that had been brought into camp. He was an expert at this business, and could lay the rope around the front feet of the animals to perfection, often taking ten in a stretch without a miss. On the morning of the 12th, the camp was up early, and it appeared that all the difficulties which had so far surrounded them were at length overcome. He
was sitting on a camp stool just before breakfast and reached over to pick up some object, when he was suddenly seized with the most excruciating pain that could be imagined in his left side—it was a threatened rupture. It was so severe and agonizing that all hopes of his recovery were given up. Everything that could be done was done to relieve him, but all to no avail. They had no medicines of any kind; and one of the brethren proffered to send fifty miles away for a doctor, but Brother Lyman forbade him, saying that he could not last till the arrival of a physician. It was suggested that he be taken back, but it was impossible to move him. the pain was so tormenting. For two hours he remained in such terrible agony that the cold sweat stood out in great beads upon his face. During this time he says that every good act of his life passed before him, and strange to say not an evil thing that he had done came to his mind—nothing but good. He saw himself carried home dead, and beheld the consternation of his family at his death, and what had overtaken him. During all this time, strange to say, neither he nor his companions, although they had done every other thing to alleviate his sufferings, had once thought of the ordinance of administration. At the close of that time, one of the brethren suggested administering to him, which was accordingly done. No sooner were the hands of his brethren lifted from his head than the pain left as suddenly as it had come. He became perfectly free, and had thus been healed by the power of God by the laying on of hands by the Elders. He fell into a sweet sleep, and in a comparatively short time was able to proceed on the journey. Up to this time, Satan seemed determined that the mission should not be opened up. But from this time on, the trouble was over, the way was clear, everything was favorable, and it seemed that every obstacle was removed without hands. Arriving among the Indians, the missionaries were received with marked kindness by both the Lamanites and by the agents, J. J. Critchlow, of Uintah, and J. F. Minness of Ouray. Everybody attended the meetings. The gospel and the Book of Mormon were freely taught by Elder Lyman and his brethren, and by Elder Nephi who was surnamed Lehi by Elder Lyman. Chief Tabby also preached, together with many others of the chief Utes who were firm Latter-day Saints. They bore powerful and fearless testimonies.
Missionaries were selected, sustained and set apart at a conferences held in Ashley on the 19th and 20th of May, and were called to continue their labors, which they did with much spirit. They were: Jeremiah Hatch, Israel Clark, Jeremiah Hatch, jr., Thomas Karren, George Glines, and Thomas Bingham, jr. The Indians were largely converted and baptized, and both chiefs and laymen rejoiced in the word of God. Temporal good was also accomplished. The missionaries found an old chief who was more interested in temporal than in spiritual affairs. He had arranged a canal straight up the banks of the river to his land, and was waiting for the water to mount into it to irrigate his possessions. The missionaries remonstrated with him, saying that water would not run up hill. He insisted, however, In a surly
manner, that the "Mormons" made it run up hill. It was explained to him that it was only appearances that seemed to him so, and that water ran only down hill. They told him how it could be done, whereupon he wished them to do the work. They asked permission from the agent to build a canal to water the possessions of the old chief, which was gladly granted. The six missionaries set to work upon their task. They obtained plows, scrapers, and horses, and in the course of ten days had a canal ready which proved a great success in watering the possessions of the elated chief. For this useful labor, the missionaries were afterwards allowed $1,000, which was paid them by Agent Minness,and which they divided among them, thus receiving both temporal and spiritual blessings. Apostle Lyman returned to Provo from his, successful mission May 28, 1883. Francis Marion Lyman is one of the most active workers in the Church. His position as a member of the quorum of the Twelve Apostles, as a member of that Sunday School Union Board and the General Board of Young Men's
Mutual Improvement Associations, brings him in direct contact with the people, young and old, in the organized Stakes of Zion. His nature permits no offered opportunity to pass unimproved, to associate and counsel with the community. He has particular ability in the line of counselor among the Saints. His bearing and conduct impress the people favorably, and they often listen to him when men of less
genius in these lines would be spurned. He has a remarkable capacity for saying unpleasant things in a very acceptable way, and, further, he possesses a special gift of reconciliation. If men who are enemies, especially in a public way, cannot be reconciled to each other by Apostle Lyman, it would be better that both should retire from public service, for they are of a class who, for the sake of peace and advancement, should never be leaders among the people. Brother Lyman exemplifies perfectly the seventh beatitude: "Blessed are the peacemakers, for they shall be called the children of God." He is naturally an adjuster of difficulties, and hence, in very deed, a child of God. He takes his own methods, however, in the accomplishment of his ends of peace. He does not always use mild words and pleasant persuasion. He is a fighter, if needs be; but his skirmishes are conducted under the inspiration of the Spirit of God. No man is more under the influence of the gentle spirit of peace, breathed forth in the life of the Master; yet, neither is there a man more imbued with those other dualities of the Savior which could justly cause Him to exclaim; "Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearer to cast out the mote out of thy brother's eye," or: "Woe unto you, Scribes and Pharisees, hypocrites! Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" A striking characteristic of Brother Lyman is his ability
to say something to the people, young and old, who meet him. It is a delight to shake hands with him, for he is seemingly loath to let you go until he has given expression to some pointed word or sentence that will cause you to think. He always has something good to say, and usually says it, looking you straight in the eyes. These expressions are mostly agreeable, but sometimes not so pleasant, in which latter case you may be sure you are off the track he sees ahead. In April, 1901, Elder Lyman departed on a special mission to act as president of the European interests of the Church, with headquarters at Liverpool, England. -Edward H. Anderson. (See also "Historical
Record," Vol. 6, p. 258; "Southern Star," Vol. 2, p. 417; "Juvenile Instructor," Vol. 35, p. 289.)
LYMAN, Francis Marion, a member of the Council of Twelve Apostles since 1880, is the eldest son of Amasa M. Lyman and Louisa Maria Tanner, and was born Jan. 12, 1840, in the town of Goodhope, McDonough county, Illinois. In the spring, following, the family removed into Iowa; thence to Nauvoo, Ill., in the spring of 1841, and later, in 1843, to Alquina, Fayette county, Indiana, returning to Nauvoo after the martyrdom of the Prophet and Patriarch, in 1844. His father had gone west with the first companies of exiles from Nauvoo, and it was not until June, 1846, that he, with his mother and three other children, all in care of his grandfather, John Tanner, left for the rendezvous of the Saints at Winter Quarters on the Missouri river. On the first day of July, 1848, he was baptized in the Elkhorn river by his father, who also confirmed him. He was only a lad of eight years, but on the journey to the mountains that summer, he drove a yoke of cattle and a wagon, arriving in Great Salt Lake valley Oct. 19, 1848. Here he spent the next three years in such vocations and sports as were the lot of the children of the pioneers. He was given what opportunities there were for education during this time, which added slightly to the store of meagre information already obtained in Winter Quarters. His father, with Elder Charles C. Rich, purchased a ranch in San Bernardino, Cal., which was intended as a temporary home as well as an outfitting point for the gathering Saints; and so, in 1851, with the family, he migrated thither, doing a man's duty in driving loose stock the whole distance from Utah. From this time on, for several years, he was employed principally in handling animals and in freighting between Utah and California, making during these years sixteen trips over the deserts between the two places. He attended school in San Bernardino during the winter months, and also found time to work some eighteen months at the joiner's trade with Thomas W. Whitaker. He witnessed the laying of the corner stone of the Salt Lake Temple, in April, 1853. It was decided in the spring of 1857 that he should go on a mission to Great Britain, but the Buchanan war prevented; he reached Salt Lake on his way, but was then delegated to return to the coast and move his father's family to the Valley, all the missionaries as well as the colony in California being called to Utah. The mission, however, was filled three years later, at which date, 1860, his active public life may be said to have hid its beginning, although previous to this time he had been ordained an Elder by his father in California (1856); had accompanied his father's exploring party to Colorado (1858); had been ordained a Seventy by John S. Gleason (Jan. 7, 1860), in Farmington, whither he removed to till his father's farm in 1859; and was president of the Young Men's Literary Association of Farmington, in the first winter months of 1860. Previous to his departure for England, he built a log room in Beaver, whither he removed his wife, Rhoda Ann Taylor, to whom he was married November 18, 1857, and his one child. On his way east he visited Kirtland, Ohio, and was shown through the Temple by Martin Harris. He left New York on the steamer "Edinburgh" and landed in
Liverpool July 27, 1860. His record up to that time was truly astonishing. He was frontiersman at birth and babyhood; pioneer, teamster, and bullwhacker at eight; herdsman and cowboy at eleven; learning a trade at thirteen; plowing the trackless deserts as a leader and captain at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a Seventy and a missionary at twenty; with farming,
attending school, presiding over improvement associations, building the log cabin of the pioneer, as incidents thrown here and there in between. His missionary labors in Europe were prosecuted with vigor. In the course of a couple of years he was released, and, with a company of more than eight hundred emigrants, he sailed for America in the ship "Wm. Tapscott," arriving in New York June 25, 1862, after forty-two tedious days on the ocean. He was appointed second counselor in the presidency of the company, but two weeks out, he was compelled to take entire charge. He was put in charge of the company in New York, and took them safely to Florence, where they arrived early in July. Two months were spent there and on the road, and it was not until the middle of October that he arrived at his humble log cabin in Beaver, after an absence of about two years and a half. In March of the following year, he was asked by Pres. Young to settle in Fillmore, Millard county, which was once intended to be the capital of the Territory. He removed thither, and from that time on for more than fourteen years, until June, 1877, he became a leader in political, church, business and manufacturing enterprises of that county. Only a few of the more important of these can be named: he was assistant assessor of United States internal revenue: lieutenant-colonel of the first regiment of militia in the Pauvan District at the age of twenty-five years: member of the House of the General Assembly of the State of Deseret: a member of the 17th, 18th. 22nd and 23rd sessions of the Territorial legislature; county clerk and recorder; superintendent of schools and prosecuting attorney. When the Stake was organized, March 9, 1869, he was ordained a High Priest and was later set apart as a High Councilor; with his father, he built, owned, and operated the O. K. Flouring Mills, engaging in the flour and grain trade and other enterprises, being also secretary and treasurer of the county co-operative companies; doing also the most of the business in connection with the land entries, pre-emptions, homesteads and townsites in that county. It was while residing here that he received to wife, October 4, 1869, Clara Caroline Callister. His second mission to England was also taken while his home was in Millard county. He left Salt Lake City Oct. 20, 1873, and arrived in Liverpool on the 12th day of November. While on this mission, in addition to his labors in England, he made tours of Wales, Scotland, Denmark, Germany, Switzerland and France. With a company of three hundred Saints he returned, arriving in New York Sept. 26th, and at his home in Fillmore Oct. 11. 1875. In 1877, after having attended to the dedication of the St. George Temple, in April, he was called to preside over the Tooele Stake, which was organized June 24, 1877. From this time on for three years, his name stands at the head of the affairs of that Stake and county, religiously and politically.
In August of the year following he was elected county recorder, and also representative to the legislature from Tooele county. The Liberal
party had held control in that county since 1874, but in 1878, the legislature passed an act providing for the registration of voters, which was a death blow to the so-called "Tooele Republic," and to the methods which had enabled the Liberals to retain control so long. By corrupt means, a small minority had conspired to control the county, and in doing so had spent in four years the revenue of five, a balance of $5,000, and left the county in debt $16,000 in addition. In the August election, all the People's party candidates were elected,
but the Liberal officers refused to count the votes at first, and then by a system of technicalities at length declared the People's party candidates not elected, although their majority averaged over three hundred voter. It was then that the fighting qualities of the new legislator, Hon. Francis M. Lyman, manifested themselves; a notice of contest was promptly given, and proceedings were taken before the district court to compel an honest count. It was not until the 29th of March of the year following, on peremptory order of the court, the case then having been to the supreme court, that the officers in charge declared the correct result of the election, which gave the offices to the People's candidates, who filed their bonds and entered upon their duties. As he has always been, so in this instance, he became a terror to the wrong-doer. In August, 1880, Elder Lyman with a company made a tour of southern Utah, Arizona and New Mexico, and while away on this mission he was chosen one of the Twelve Apostles, at the general conference, Oct. 10, 1880. He was ordained on the 27th day of that month by President John Taylor. From that time on he has been completely devoted to Church work. His travels embrace
nearly every city, town and village in the West, where there is a Church organization. He has been a familiar figure in the conferences of the Saints. He keeps a minute daily record of his travels, and his journals, which are written to date and embrace the whole history of his life, are frequently consulted for important data relating to individuals and the Church. By common consent he is the keeper of the genealogical records of his father's family, and as such carefully enters every important item relating to marriages, births and deaths therein, having a prepared blank for the needed information. In this respect, he is an example which some one person in all other families, large or small, would do well to emulate. His extensive and continuous labors stamp him as one of the energetic men of the Church, a minute man in very deed. In the early part of 1883 Apostle Lyman filled an Indian mission to which he had been called by Pres. John Taylor Nov. 17th. the year previous. On May 5th and 6th, he attended the Wasatch Stake conference in Heber City, where he made the necessary preparations for the journey eastward to the Utes in Uintah. The company camped in Strawberry valley, where they were
joined by others from Sanpete who had been compelled to leave their supplies in their wagon on the top of a mountain in four feet of snow. As a guard, they had left Indian Nephi by the wagon. Strong efforts were made to get the goods, and while this work was being done, the company remained on Currant creek. While thus encamped. Apostle Lyman took his gun one day, and went to a mountain some two miles distant. When this mission had been assigned to him, Pres. Taylor had not given any definite instructions as to how the work was to be accomplished, and the method to be pursued was not clear to Brother Lyman. He had also asked Pres. Woodruff of the Council of the Twelve how to proceed, but had not received any detailed counsel that left his mind free from doubt as to the right course. He had been told that he was personally entitled to a knowledge of the work and the spirit of his mission. Should he go right in among the Indians, or should he ask permission of the agents? In the latter course, he ran the risk of being refused, thus leaving his work unaccomplished, as was the case with others who had asked permission to preach to the Indians in other missions. Arriving at the mountain, these thoughts were employing his mind, when a sudden impulse caused him to ascend the hill, which towered a thousand feet above the table land in the vicinity. On arriving at the top, he found a large, flat stone which he stood upon. He then took off his hat, his face turned to the east towards the field of his labors, fell upon his knees, and poured out his soul in prayer to God. "I went before the Lord," he says, "and told Him all about my troubles; how everything seemed against us; how little I knew about the work; how I had learned that the agents at Uintah and Ouray were bitterly opposed to the Mormons and their doctrines; and then asked for the successful opening of the mission to the Lamanites in that region, and that God might guide me aright, and soften the hearts of the agents with favor towards us and our cause." Just as he kneeled to prayer, the atmosphere having been perfectly quiet up to that moment, a wind began blowing, which continued to grow stronger as he continued his prayer, until at the close of the half hour in which he was engaged, it blew with the velocity of a tempest, so that he could scarcely remain in his position. When he finished praying,
the wind as suddenly abated as it had begun, and he retraced his steps to camp. He felt convinced that to go right on with his mission, visit the agents and the Indians and preach to them was the right thing to do. The ability to receive impressions of approbation in his work, when he is doing right, is strongly developed in Apostle Lyman. In many of the Important steps of his life, he has been approved
through dreams and inspirations, and even visits of men of God who have gone before. It has been thus made perfectly clear to him that his course is approved and his actions upheld. These visits and inspirations have been a source of great comfort to him. On the 11th of May, he engaged with the men in lassoing some wild horses that had been brought into camp. He was an expert at this business, and could lay the rope around the front feet of the animals to perfection, often taking ten in a stretch without a miss. On the morning of the 12th, the camp was up early, and it appeared that all the difficulties which had so far surrounded them were at length overcome. He
was sitting on a camp stool just before breakfast and reached over to pick up some object, when he was suddenly seized with the most excruciating pain that could be imagined in his left side—it was a threatened rupture. It was so severe and agonizing that all hopes of his recovery were given up. Everything that could be done was done to relieve him, but all to no avail. They had no medicines of any kind; and one of the brethren proffered to send fifty miles away for a doctor, but Brother Lyman forbade him, saying that he could not last till the arrival of a physician. It was suggested that he be taken back, but it was impossible to move him. the pain was so tormenting. For two hours he remained in such terrible agony that the cold sweat stood out in great beads upon his face. During this time he says that every good act of his life passed before him, and strange to say not an evil thing that he had done came to his mind—nothing but good. He saw himself carried home dead, and beheld the consternation of his family at his death, and what had overtaken him. During all this time, strange to say, neither he nor his companions, although they had done every other thing to alleviate his sufferings, had once thought of the ordinance of administration. At the close of that time, one of the brethren suggested administering to him, which was accordingly done. No sooner were the hands of his brethren lifted from his head than the pain left as suddenly as it had come. He became perfectly free, and had thus been healed by the power of God by the laying on of hands by the Elders. He fell into a sweet sleep, and in a comparatively short time was able to proceed on the journey. Up to this time, Satan seemed determined that the mission should not be opened up. But from this time on, the trouble was over, the way was clear, everything was favorable, and it seemed that every obstacle was removed without hands. Arriving among the Indians, the missionaries were received with marked kindness by both the Lamanites and by the agents, J. J. Critchlow, of Uintah, and J. F. Minness of Ouray. Everybody attended the meetings. The gospel and the Book of Mormon were freely taught by Elder Lyman and his brethren, and by Elder Nephi who was surnamed Lehi by Elder Lyman. Chief Tabby also preached, together with many others of the chief Utes who were firm Latter-day Saints. They bore powerful and fearless testimonies.
Missionaries were selected, sustained and set apart at a conferences held in Ashley on the 19th and 20th of May, and were called to continue their labors, which they did with much spirit. They were: Jeremiah Hatch, Israel Clark, Jeremiah Hatch, jr., Thomas Karren, George Glines, and Thomas Bingham, jr. The Indians were largely converted and baptized, and both chiefs and laymen rejoiced in the word of God. Temporal good was also accomplished. The missionaries found an old chief who was more interested in temporal than in spiritual affairs. He had arranged a canal straight up the banks of the river to his land, and was waiting for the water to mount into it to irrigate his possessions. The missionaries remonstrated with him, saying that water would not run up hill. He insisted, however, In a surly
manner, that the "Mormons" made it run up hill. It was explained to him that it was only appearances that seemed to him so, and that water ran only down hill. They told him how it could be done, whereupon he wished them to do the work. They asked permission from the agent to build a canal to water the possessions of the old chief, which was gladly granted. The six missionaries set to work upon their task. They obtained plows, scrapers, and horses, and in the course of ten days had a canal ready which proved a great success in watering the possessions of the elated chief. For this useful labor, the missionaries were afterwards allowed $1,000, which was paid them by Agent Minness,and which they divided among them, thus receiving both temporal and spiritual blessings. Apostle Lyman returned to Provo from his, successful mission May 28, 1883. Francis Marion Lyman is one of the most active workers in the Church. His position as a member of the quorum of the Twelve Apostles, as a member of that Sunday School Union Board and the General Board of Young Men's
Mutual Improvement Associations, brings him in direct contact with the people, young and old, in the organized Stakes of Zion. His nature permits no offered opportunity to pass unimproved, to associate and counsel with the community. He has particular ability in the line of counselor among the Saints. His bearing and conduct impress the people favorably, and they often listen to him when men of less
genius in these lines would be spurned. He has a remarkable capacity for saying unpleasant things in a very acceptable way, and, further, he possesses a special gift of reconciliation. If men who are enemies, especially in a public way, cannot be reconciled to each other by Apostle Lyman, it would be better that both should retire from public service, for they are of a class who, for the sake of peace and advancement, should never be leaders among the people. Brother Lyman exemplifies perfectly the seventh beatitude: "Blessed are the peacemakers, for they shall be called the children of God." He is naturally an adjuster of difficulties, and hence, in very deed, a child of God. He takes his own methods, however, in the accomplishment of his ends of peace. He does not always use mild words and pleasant persuasion. He is a fighter, if needs be; but his skirmishes are conducted under the inspiration of the Spirit of God. No man is more under the influence of the gentle spirit of peace, breathed forth in the life of the Master; yet, neither is there a man more imbued with those other dualities of the Savior which could justly cause Him to exclaim; "Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearer to cast out the mote out of thy brother's eye," or: "Woe unto you, Scribes and Pharisees, hypocrites! Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" A striking characteristic of Brother Lyman is his ability
to say something to the people, young and old, who meet him. It is a delight to shake hands with him, for he is seemingly loath to let you go until he has given expression to some pointed word or sentence that will cause you to think. He always has something good to say, and usually says it, looking you straight in the eyes. These expressions are mostly agreeable, but sometimes not so pleasant, in which latter case you may be sure you are off the track he sees ahead. In April, 1901, Elder Lyman departed on a special mission to act as president of the European interests of the Church, with headquarters at Liverpool, England. -Edward H. Anderson. (See also "Historical
Record," Vol. 6, p. 258; "Southern Star," Vol. 2, p. 417; "Juvenile Instructor," Vol. 35, p. 289.)
Jenson, Andrew. "Lyman, Francis Marion" Biographical Encyclopedia. Volume 3. pg. 755-756.
LYMAN, Francis Marion, President of the Council of Twelve Apostles. (Continued from Vol. 1:13 6.) In 1901 Apostle Francis M. Lyman was
called by the First Presidency to preside over the European Mission. During his presidency he introduced a number of reforms in the missionary labors in Great Britain, as well as on the continent of Europe. In the spring of 1902 he visited Palestine and offered up a solemn prayer on the Mount of Olives. On the same trip he also visited Italy, Egypt, Asia Minor, Turkey in Europe, etc. On July 4, 1902, he dedicated a mission house in Copenhagen, Denmark. A year later (July 24, 1903), he dedicated a new mission house in Christiania, Norway. In August following he visited Finland and Russia. At the general conference of the Church, held in Salt Lake City in October, 1903, he succeeded the late Brigham Young, jun., as president of the quorum of the Twelve Apostles. In the beginning of 1904 he returned to America, being succeeded in the presidency of the European Mission by Heber J. Grant. Soon after his return home, he was summoned to Washington, D. C, as a witness in the Smoot investigation before the Senate Committee on Privileges and Elections, where he was subjected to severe cross-questioning. In 1905 he accompanied President Joseph F. Smith and company to the Eastern States and took part in the dedicatory services of the Joseph Smith Memorial Monument Dec. 23, 1905. The following years President Lyman was busily engaged in visiting the different Stakes of Zion, organizing and reorganizing new Stakes and Wards, dedicating meeting houses, etc. President Lyman died at his residence in Salt Lake City, Nov. 18, 1916. "The Deseret Evening News" of that day, commenting on his demise, says: "Lamenting the sudden death and mourning at the bier of one whom he had sent away in peace, an ancient king exclaimed unto those round about him, 'Know ye not that there is a prince and a great man fallen this day in Israel?' With similar emotions and in similar terms may the word go forth to latter-day Israel in announcing the death of President Francis Marion Lyman. Truly he was a mighty man and a chieftain among the host. To tens of thousands who had not even heard that he was ill, the news this morning of his demise will come as a terrible and benumbing shock. So quickly has the 'grim reaper' done his work, that within the space of three days the splendid physique was changed from vigorous pulsing health into cold and lifeless clay. A great community is plunged in grief and a hushed solemnity broods over all, disturbed only by the sobs and sorrow of the multitude who feel themselves bereaved. Francis Marion Lyman was of heroic size in every sense. His rugged massiveness of build was fit embodiment of his granite-like firmness and strength of
character, and his bigness of heart. Yet he had the gentleness, the humility and the sympathy of a child. A man of dynamic energy and incessant industry, he was never too busy to stop and throw his arm around a young man, especially a son of one with whom he had had previous acquaintance, asking kindly concerning his welfare and giving a word of advice. Himself a strict disciplinarian as to his own habits, he was charitable to the weaknesses of others; if he seemed stern, it was only because he was grieved by any form of backsliding,
and because he could not look upon evil with patience or toleration; at any rate, he required no code of conduct from others that he was unwilling to observe himself. He was a true exemplar, unyielding in his convictions, void of hypocrisy or guile, the soul of loyalty and honor, and open and candid as the day. These qualities made him the trusted and beloved leader that he was—a thoughtful father among the people, a wise counselor, a generous and sincere friend. * * * President Lyman's belief and testimony was—and it is shared by hundreds of thousands in these Rocky Mountain valleys who knew and loved him—that in passing death's portal he would merely go
from one stage of experience—from one room, as it were, in the illimitable mansion of eternity—to another. That which we, who are left behind, mourn as death, is by those who on the other side await the released spirit, hailed in a sense as birth. Where we may weep, they will rejoice—our seeming loss is their gain. Into a goodly company President Lyman has accordingly entered—loved ones and friends who will welcome him as joyously as loved ones and friends here part from him with tears But he has left the precious legacy of an honored name, a well-spent life, and an undying example of righteousness. The simplest phrase is his best epitaph—he was 'God's noblest work,
an honest man'."
LYMAN, Francis Marion, President of the Council of Twelve Apostles. (Continued from Vol. 1:13 6.) In 1901 Apostle Francis M. Lyman was
called by the First Presidency to preside over the European Mission. During his presidency he introduced a number of reforms in the missionary labors in Great Britain, as well as on the continent of Europe. In the spring of 1902 he visited Palestine and offered up a solemn prayer on the Mount of Olives. On the same trip he also visited Italy, Egypt, Asia Minor, Turkey in Europe, etc. On July 4, 1902, he dedicated a mission house in Copenhagen, Denmark. A year later (July 24, 1903), he dedicated a new mission house in Christiania, Norway. In August following he visited Finland and Russia. At the general conference of the Church, held in Salt Lake City in October, 1903, he succeeded the late Brigham Young, jun., as president of the quorum of the Twelve Apostles. In the beginning of 1904 he returned to America, being succeeded in the presidency of the European Mission by Heber J. Grant. Soon after his return home, he was summoned to Washington, D. C, as a witness in the Smoot investigation before the Senate Committee on Privileges and Elections, where he was subjected to severe cross-questioning. In 1905 he accompanied President Joseph F. Smith and company to the Eastern States and took part in the dedicatory services of the Joseph Smith Memorial Monument Dec. 23, 1905. The following years President Lyman was busily engaged in visiting the different Stakes of Zion, organizing and reorganizing new Stakes and Wards, dedicating meeting houses, etc. President Lyman died at his residence in Salt Lake City, Nov. 18, 1916. "The Deseret Evening News" of that day, commenting on his demise, says: "Lamenting the sudden death and mourning at the bier of one whom he had sent away in peace, an ancient king exclaimed unto those round about him, 'Know ye not that there is a prince and a great man fallen this day in Israel?' With similar emotions and in similar terms may the word go forth to latter-day Israel in announcing the death of President Francis Marion Lyman. Truly he was a mighty man and a chieftain among the host. To tens of thousands who had not even heard that he was ill, the news this morning of his demise will come as a terrible and benumbing shock. So quickly has the 'grim reaper' done his work, that within the space of three days the splendid physique was changed from vigorous pulsing health into cold and lifeless clay. A great community is plunged in grief and a hushed solemnity broods over all, disturbed only by the sobs and sorrow of the multitude who feel themselves bereaved. Francis Marion Lyman was of heroic size in every sense. His rugged massiveness of build was fit embodiment of his granite-like firmness and strength of
character, and his bigness of heart. Yet he had the gentleness, the humility and the sympathy of a child. A man of dynamic energy and incessant industry, he was never too busy to stop and throw his arm around a young man, especially a son of one with whom he had had previous acquaintance, asking kindly concerning his welfare and giving a word of advice. Himself a strict disciplinarian as to his own habits, he was charitable to the weaknesses of others; if he seemed stern, it was only because he was grieved by any form of backsliding,
and because he could not look upon evil with patience or toleration; at any rate, he required no code of conduct from others that he was unwilling to observe himself. He was a true exemplar, unyielding in his convictions, void of hypocrisy or guile, the soul of loyalty and honor, and open and candid as the day. These qualities made him the trusted and beloved leader that he was—a thoughtful father among the people, a wise counselor, a generous and sincere friend. * * * President Lyman's belief and testimony was—and it is shared by hundreds of thousands in these Rocky Mountain valleys who knew and loved him—that in passing death's portal he would merely go
from one stage of experience—from one room, as it were, in the illimitable mansion of eternity—to another. That which we, who are left behind, mourn as death, is by those who on the other side await the released spirit, hailed in a sense as birth. Where we may weep, they will rejoice—our seeming loss is their gain. Into a goodly company President Lyman has accordingly entered—loved ones and friends who will welcome him as joyously as loved ones and friends here part from him with tears But he has left the precious legacy of an honored name, a well-spent life, and an undying example of righteousness. The simplest phrase is his best epitaph—he was 'God's noblest work,
an honest man'."
Jenson, Andrew. "Lyman, Francis Marion" Biographical Encyclopedia. Volume 4. pg. 242, 316.
LYMAN, Francis Marion, a member of the General Board of Y. M. M. I. A. from 1898 to 1916, died Nov. 16, 1916. (See Bio. Ency., Vol. 1, p. 136, and Vol. 3, p. 755.)
LYMAN, Francis M., president of the British Mission from 1901 to 1904. During his administration he made a visit to Egypt and the Holy
Land. (See Bio. Ency., Vol. 1, p. 136 and Vol. 3, p. 755.) Francis M. Lyman died as president of the Council of Twelve Apostles November
18, 1916, in Salt Lake City, Utah. His remains were buried in Tooele, Utah.
LYMAN, Francis Marion, a member of the General Board of Y. M. M. I. A. from 1898 to 1916, died Nov. 16, 1916. (See Bio. Ency., Vol. 1, p. 136, and Vol. 3, p. 755.)
LYMAN, Francis M., president of the British Mission from 1901 to 1904. During his administration he made a visit to Egypt and the Holy
Land. (See Bio. Ency., Vol. 1, p. 136 and Vol. 3, p. 755.) Francis M. Lyman died as president of the Council of Twelve Apostles November
18, 1916, in Salt Lake City, Utah. His remains were buried in Tooele, Utah.
Lyman, Francis M. "My Mission to the Utes and Shoshones" Juvenile Instructor. 1 December 1892. pg. 737-739.
MY MISSION TO THE UTES AND SHOSHONES.
ON the 13th day of October, 1882, President John Taylor received a revelation from the Lord, in which it was required that the gospel be introduced and maintained among the Lamanites. In the spring of 1883 Apostles Lorenzo Snow and Moses Thatcher were assigned a mission to the Indians in the north. Apostles Brigham Young and Heber J. Grant were given a mission to the Indians of Arizona and Sonora, in Mexico. I was sent among the Shoshones of Tooele County and the Utes of Uintah and White River reservations, with a supervisory care over the Lamanites of Central and Southern Utah.
On the 27th of January, 1883, Brothers William Lee, Owen H. Barrus and John A. Erickson of Grantsville were called and set apart for missions to the Indians of Tooele County. Later Elder Benjamin L. Bowen was called upon the same mission. All of these brethren went into the mission with their families, locating at Deep Creek.
On March 18th, 1853, I started from Tooele on my mission to the Lamanites of Deep Creek Valley. My company, consisting of Counselor Charles L. Anderson, William C. Rydalch, John T. Rich and Stephen S. Worthington, drove from Grantsville to Quincy, in Skull Valley, on the 14th, and into Deep Creek Valley on the 16th of March. On Saturday, the 17th, we made careful examination of the situation and number of Lamanites, and decided it was a more suitable location for the Indian mission of Tooele County than any other. On Sunday, the 1 8th of March, we met with the Lamanites of that region in goodly numbers, on the south side of a large hay stack, for want of a better place. I took the Book of Mormon as my text, and talked to them of their forefathers, and preached to them the gospel of repentance, explaining that the object of our mission was to establish and maintain the gospel among them. I taught them freely the simple, every day duties of life, how to live and better their condition.
The chiefs asked if we intended to take their grain from them after they raised it, and if we would allow anyone to come and take their land and water from them.
We answered " No." Their grain, land and water would be secured to them.
Brother William C. Rydalch spoke briefly. and we were followed by the following Lamanites: "Antelope Jake," "Shipress," and "Trunthicket." At the close of our meeting I offered the benediction, in which I blessed the valley, the Lamanites, and the missionaries who should with their families labor in the mission. Thus we opened up anew the mission to the Lamanites of Western Utah.
Soon after this the missionaries mentioned moved into their field of labor, and held regular meetings and Sunday schools, assisting the natives in their farming enterprises all they could, after providing for their own sustenance. President Taylor required this mission to be self-sustaining after the brethren were once located, hence they were not able to devote as much time to the advancement of the red men as they had it in their hearts to do.
On Wednesday, the 21st of March, our party returned home, and on Sunday, April 8th, 1883, the Twelve Apostles and others were sustained in general conference as missionaries to the Lamanites.
Monday, April 9th, President Abram Hatch, Bishop John Spencer and I laid before President John Taylor the plan of our proposed mission to the Utes of Uintah, White River, and Uncorapahgre, and desired to learn what was expected of us. He said we were to go and open up the mission as the Lord would make known to us.
We soon had our arrangements perfected providing for our supplies, and two baggage wagons, one to start from Heber City and the other from Indianola in Sanpete.
May 7th and 8th I spent at Heber City, with President Hatch, making preparations to start on our eastern Lamanite mission, and on Wednesday morning, May 9th, 1883, we moved out through Daniel's Canyon. Our party consisted of President A. Hatch and myself, in a light wagon, Brothers Frank A. Fraughton and George T. Giles, with heavy carriage and two horses. Brother Giles' two horses were ahead of our team to help us over the mountains.
As we were crossing a spring creek near Strawberry stream our new king bolt broke and let the front end of our wagon fall to the ground. This would have hindered us two days at least had I not fortunately insisted upon Brother Hatch bringing along the old one, which was shorter than it should be, but which now served us well, we being only detained thirty minutes.
Our first night's camp was in the lower Strawberry Valley, thirty miles from Heber. The roads were very bad with snow and mud. Soon after we struck camp Bishop John Spencer of Indianola and Hyrum Seely of Mount Pleasant came to us. The latter came to help Bishop Spencer and "Indian Nephi" over the mountains from Spanish Fork Canyon. They had been five days in traveling thirty five miles from Indianola, and were compelled to leave their wagon and supplies on top of the mountain in four feet of snow, and could neither move forward nor turn back. They left Nephi to guard the goods while they came to ask us what should be done. I instructed them to return to the wagon and get bedding and clothing, and for Bishop Spencer and Nephi to come and meet us on the 11th on Current Creek. Brother Seely should return to his home, taking the extra horse and harness with him, and as soon as the snow settled sufficiently he should return and get the wagon and supplies and take them home.
It was arranged for Bishop Spencer to ride with Brother Fraughton, and Nephi could go on horseback. They would share with us for food and horse feed. Parting with one-half of all our supplies was a serious reduction of that which we designed giving to our Lamanite friends. Material generosity is a potent factor in promoting friendly relations with the needy.
Thursday, May 10th. Bishop Spencer went after Nephi and the bedding, and Brothers Seely and Giles went home. We moved on to Current Creek in the morning, and camped for the day at Abram C. Hatch's horse ranch and waited for our friends.
In the afternoon Brother Fraughton went up the creek to look for game but found none. I took a rifle and walked out north about three miles, when I came to the foot of a sugar-loaf-shaped, high mountain, and as I looked up to its distant top I was impressed by the Spirit of the Lord to climb it and did so. On the summit was a large, flat rock, partly imbedded in the ground. Upon that rock I kneeled, with my face towards the east and the reservations. I spent thirty-five minutes in prayer to the Father for the opening up of the mission to the Ute nation, and asked Him to make His mind and will known to me in regard to the mission at the very moment when I should have need to know it. I blessed the homes and grounds of the nation. I implored the blessing of the Lord upon all efforts made for the opening of the door of life and salvation to the Lamanites by the proclamation of the gospel. I asked him to touch and soften the hearts of the government agents—Mr. Critchlow at Uintah and Mr. Minniss at White River — towards us, so that they would allow us to hold meetings with the Indians on their agencies. I blessed the hill upon which I prayed, and dedicated it to the Lord as a holy hill or mountain. A severe wind was blowing at the time, but in spite of this the Holy Spirit was upon me in unusual power during my prayer.
I returned to camp in fine spirits, but very tired, having been out three and a half hours and walked about six miles. I told no one what I had done nor where I had been till later.
Friday, May 11th, we spent in camp, waiting for our friends, who joined us before noon. That day when I came to write Nephi's name upon my journal I gave him the name of Lehi as his family or surname. I explained to him the importance of a family name, and told him that hereafter his name should be Nephi Lehi. He seemed delighted with his new name.
I indulged in lassoing nearly one hundred young horses by the front feet for Brother A. C. Hatch during the day. It is a sport I greatly enjoyed in my younger days, and in which I was skilled, but had not handled a lasso before for ten years.
Francis M. Lyman.
(TO BE CONCLUDED.)
MY MISSION TO THE UTES AND SHOSHONES.
ON the 13th day of October, 1882, President John Taylor received a revelation from the Lord, in which it was required that the gospel be introduced and maintained among the Lamanites. In the spring of 1883 Apostles Lorenzo Snow and Moses Thatcher were assigned a mission to the Indians in the north. Apostles Brigham Young and Heber J. Grant were given a mission to the Indians of Arizona and Sonora, in Mexico. I was sent among the Shoshones of Tooele County and the Utes of Uintah and White River reservations, with a supervisory care over the Lamanites of Central and Southern Utah.
On the 27th of January, 1883, Brothers William Lee, Owen H. Barrus and John A. Erickson of Grantsville were called and set apart for missions to the Indians of Tooele County. Later Elder Benjamin L. Bowen was called upon the same mission. All of these brethren went into the mission with their families, locating at Deep Creek.
On March 18th, 1853, I started from Tooele on my mission to the Lamanites of Deep Creek Valley. My company, consisting of Counselor Charles L. Anderson, William C. Rydalch, John T. Rich and Stephen S. Worthington, drove from Grantsville to Quincy, in Skull Valley, on the 14th, and into Deep Creek Valley on the 16th of March. On Saturday, the 17th, we made careful examination of the situation and number of Lamanites, and decided it was a more suitable location for the Indian mission of Tooele County than any other. On Sunday, the 1 8th of March, we met with the Lamanites of that region in goodly numbers, on the south side of a large hay stack, for want of a better place. I took the Book of Mormon as my text, and talked to them of their forefathers, and preached to them the gospel of repentance, explaining that the object of our mission was to establish and maintain the gospel among them. I taught them freely the simple, every day duties of life, how to live and better their condition.
The chiefs asked if we intended to take their grain from them after they raised it, and if we would allow anyone to come and take their land and water from them.
We answered " No." Their grain, land and water would be secured to them.
Brother William C. Rydalch spoke briefly. and we were followed by the following Lamanites: "Antelope Jake," "Shipress," and "Trunthicket." At the close of our meeting I offered the benediction, in which I blessed the valley, the Lamanites, and the missionaries who should with their families labor in the mission. Thus we opened up anew the mission to the Lamanites of Western Utah.
Soon after this the missionaries mentioned moved into their field of labor, and held regular meetings and Sunday schools, assisting the natives in their farming enterprises all they could, after providing for their own sustenance. President Taylor required this mission to be self-sustaining after the brethren were once located, hence they were not able to devote as much time to the advancement of the red men as they had it in their hearts to do.
On Wednesday, the 21st of March, our party returned home, and on Sunday, April 8th, 1883, the Twelve Apostles and others were sustained in general conference as missionaries to the Lamanites.
Monday, April 9th, President Abram Hatch, Bishop John Spencer and I laid before President John Taylor the plan of our proposed mission to the Utes of Uintah, White River, and Uncorapahgre, and desired to learn what was expected of us. He said we were to go and open up the mission as the Lord would make known to us.
We soon had our arrangements perfected providing for our supplies, and two baggage wagons, one to start from Heber City and the other from Indianola in Sanpete.
May 7th and 8th I spent at Heber City, with President Hatch, making preparations to start on our eastern Lamanite mission, and on Wednesday morning, May 9th, 1883, we moved out through Daniel's Canyon. Our party consisted of President A. Hatch and myself, in a light wagon, Brothers Frank A. Fraughton and George T. Giles, with heavy carriage and two horses. Brother Giles' two horses were ahead of our team to help us over the mountains.
As we were crossing a spring creek near Strawberry stream our new king bolt broke and let the front end of our wagon fall to the ground. This would have hindered us two days at least had I not fortunately insisted upon Brother Hatch bringing along the old one, which was shorter than it should be, but which now served us well, we being only detained thirty minutes.
Our first night's camp was in the lower Strawberry Valley, thirty miles from Heber. The roads were very bad with snow and mud. Soon after we struck camp Bishop John Spencer of Indianola and Hyrum Seely of Mount Pleasant came to us. The latter came to help Bishop Spencer and "Indian Nephi" over the mountains from Spanish Fork Canyon. They had been five days in traveling thirty five miles from Indianola, and were compelled to leave their wagon and supplies on top of the mountain in four feet of snow, and could neither move forward nor turn back. They left Nephi to guard the goods while they came to ask us what should be done. I instructed them to return to the wagon and get bedding and clothing, and for Bishop Spencer and Nephi to come and meet us on the 11th on Current Creek. Brother Seely should return to his home, taking the extra horse and harness with him, and as soon as the snow settled sufficiently he should return and get the wagon and supplies and take them home.
It was arranged for Bishop Spencer to ride with Brother Fraughton, and Nephi could go on horseback. They would share with us for food and horse feed. Parting with one-half of all our supplies was a serious reduction of that which we designed giving to our Lamanite friends. Material generosity is a potent factor in promoting friendly relations with the needy.
Thursday, May 10th. Bishop Spencer went after Nephi and the bedding, and Brothers Seely and Giles went home. We moved on to Current Creek in the morning, and camped for the day at Abram C. Hatch's horse ranch and waited for our friends.
In the afternoon Brother Fraughton went up the creek to look for game but found none. I took a rifle and walked out north about three miles, when I came to the foot of a sugar-loaf-shaped, high mountain, and as I looked up to its distant top I was impressed by the Spirit of the Lord to climb it and did so. On the summit was a large, flat rock, partly imbedded in the ground. Upon that rock I kneeled, with my face towards the east and the reservations. I spent thirty-five minutes in prayer to the Father for the opening up of the mission to the Ute nation, and asked Him to make His mind and will known to me in regard to the mission at the very moment when I should have need to know it. I blessed the homes and grounds of the nation. I implored the blessing of the Lord upon all efforts made for the opening of the door of life and salvation to the Lamanites by the proclamation of the gospel. I asked him to touch and soften the hearts of the government agents—Mr. Critchlow at Uintah and Mr. Minniss at White River — towards us, so that they would allow us to hold meetings with the Indians on their agencies. I blessed the hill upon which I prayed, and dedicated it to the Lord as a holy hill or mountain. A severe wind was blowing at the time, but in spite of this the Holy Spirit was upon me in unusual power during my prayer.
I returned to camp in fine spirits, but very tired, having been out three and a half hours and walked about six miles. I told no one what I had done nor where I had been till later.
Friday, May 11th, we spent in camp, waiting for our friends, who joined us before noon. That day when I came to write Nephi's name upon my journal I gave him the name of Lehi as his family or surname. I explained to him the importance of a family name, and told him that hereafter his name should be Nephi Lehi. He seemed delighted with his new name.
I indulged in lassoing nearly one hundred young horses by the front feet for Brother A. C. Hatch during the day. It is a sport I greatly enjoyed in my younger days, and in which I was skilled, but had not handled a lasso before for ten years.
Francis M. Lyman.
(TO BE CONCLUDED.)
Lyman, Francis M. "My Mission to the Utes and Shoshones" Juvenile Instructor. 15 December 1892. pg. 771-774.
MY MISSION TO THE UTES AND SHOSHONES.
(CONCLUDED FROM PAGE 739.)
SATURDAY, May 12th. At five a. m., while I was assisting in getting breakfast over our camp fire, I reached awkwardly from the high carpet-topped camp stool on which I was sitting for the frying pan of meat on the fire, when something broke or gave way in my lower left side, near the groin. I immediately withdrew from the camp and vomited violently several times. I was seized with such terrible, deathly pain that it seemed to me I would die in a very little while. My groaning with every breath was terrifying to the brethren. They proposed to start home with me or to send for a doctor to Heber City, fifty miles away. I remonstrated against both propositions, as I was sure I could not live to ride so far, nor till a doctor could be brought, unless relief came from some source soon. I was in that terrible condition lor two hours, during which time my mind ran rapidly over the situation. I could see the good works of my life, but my transgressions were hidden from me.
It appeared to me as if some power was determined that we should not go further upon our mission, even if it were necessary to take my life to prevent it. I thought how unnatural it would be to cut me down in the prime of my manhood, while Brother Charles C. Rich, who had filled up a long life of usefulness and had finished his work, was wishing to die and could not. I thought of the sensation some one of my brother Apostles would feel if called to take up this mission with the fact before him that one of his brethren had lost his life in the attempt. I thought of my family, of the possibilities of doing good for Zion, and of the high hopes I had indulged in for a long and useful life.
I arranged with Brother Hatch about taking my body and effects home. I could see the depth of heart-broken anguish in which my family would be on receipt of the sad news of my death. I told the brethren of the prayer I offered on the hill the previous afternoon. These and a thousand other things passed through my mind.
We had no medicine but table salt, hot bags of which were laid upon the afflicted part. It is singular I did not ask the brethren to administer to me, but I was so engrossed with my terrible pain that the ordinance never once came to my mind. The brethren hesitated, I presume, to administer to me so long because I did not ask them. At length when there seemed but the one thing to do, I heard Brother A. Hatch say, "Brethren, let us lay hands upon him." He did so, assisted by Bishop Spencer, Brother Fraughton and Nephi Lehi. As they took their hands off my head I felt a movement across my body from left to right and from right to left, and I was made whole instantly. As soon as I was easy I fell asleep till 9 a. m., when I took a light breakfast, and at 10 a, m. we continued our journey in spite of Brother Hatch's protest that it was unsafe for me to move that day. I was very weak and could not refrain from weeping for joy frequently during the day because the Lord had spared my life. From the hour I was healed there seemed a full turn in the progress of our labors. Everything went smoothly and just as I had asked the Lord they should.
Monday, May 14th. At 6:30 a. m. we took up our march for the Uintah Agency from the last watering place on the Duchesne River. On our way we met "Anthro," the war chief of the Uintah Utes, and talked with him half an hour upon the object of our visit and tried to get him to return with us, but he would not. We traveled up the Uintah River through the farms, houses and wickiups of the Utes. Their farms are small, shapeless patches with no regularity or system in their location. We made camp half a mile below the Agency at 12:30 p. m. We dined, put ourselves in as presentable a condition as we could, left Nephi Lehi to guard camp, and we called upon Major J. J. Critchlow, Superintendent of the Uintah Utes. He received us with every courtesy. He told us all about his management of the affairs of the Agency, which had been under his successful care for twelve years. He was looking for his successor to relieve him in about two months from that time, and was worked up considerably over losing his position.
The Agency buildings are dwellings for the agent and family and six employes, a steam saw and grist mill, school, meeting and dining house combined, council house with prisons attached, offices and store room combined, barn, two trader's stores, outhouses and other conveniences. The surroundings were clean and inviting. The Uintah is made up of many small mountain streams that run parallel through the lands occupied by the red men for farms. Along the streams grow cottonwoods and shrubbery and occasional mountain pines, and the country for miles is covered with wire grass and other wild grasses.
After our very friendly visit I asked of him the privilege of holding meeting with the Lamanites, which he granted, only hesitating because of our faith in polygamy, which he did not want us to teach. I told him he need have no fear on that score, as we would not think of mentioning that doctrine to them. He very kindly offered us the council hall for our meeting, but it was too small and too far from the body of the Indians. We gave out our appointment for 10 a. m. next day to be held in the open air at Tabby's house, two and a half miles below the agency.
We freely acknowledged the hand of the Lord in opening the way for us to have such access to our red friends. The major introduced us to his amiable wife and daughter, also to Dr. Frank Bascom and Teacher McBerney. Invited us to an early supper, which we declined, and made our supper at camp. We invited them to attend our meeting Jon the morrow.
Tuesday, May 15th, 1883. This morning we moved our camp down to Tabby's house — our place of meeting. Our notice was late getting circulated among the Indians, hence they were late gathering, and those who came were mostly men, the women and children were left at home. They smoked their pipes of peace to prepare for the meeting.
Mr. McBerney and young Critchlow came to us and said the Major would join us presently, but he did not, being prevented by some unexpected police business. At 11 a. m. we opened our meeting. I talked an hour and a half in five minute speeches, which were interpreted in turn by Nephi Lehi and Bishop John Spencer. I spoke of the history of their forefathers, the first principles of the gospel and such simple, plain affairs as they could be brought to measurably understand.
At the close of my talk I blessed the Ute nation, commencing with Tabby their big chief, and all the lesser chiefs and all of the tribes, including men, women and children. I blessed the agent and all men laboring to do good to the red man. I blessed the mountains, valleys and streams of water with all their fish and game. I blessed all, that peace should prevail upon that reservation; that there should be no blood shed, nor need of soldiers to keep peace. I blessed the earth that it should be fruitful. The very finest influence pervaded the meeting. There were present two white men beside Mr. McBerney, and they gave marked attention to all that was said.
We held a council with the chiefs, all of whom felt well. President Hatch, Bishop Spencer and Nephi each made some talk in the meeting. Tabby told us there were some who were ready to be baptized, but he thought they had better not be baptized on the reservation. We then appointed the 24th of July following for them to gather in Strawberry Valley and we would meet there and baptize them and hold meeting.
We arranged for Nephi to stay on the Agency the rest of the week laboring among his brethren and to hold meeting and to preach to them the following Sunday, while we went to Ashley to hold conference with the Saints of that neighborhood. We also arranged for Nephi to accompany Tabby and the other chiefs to Green River on the 22nd of May, where we proposed to hold meeting with the Ouray and Uncompahgre Utes on the 23rd of May, if Agent Minniss would give his consent.
Major Critchlow kindly supplied us with hay for our animals, as we were going out nine miles from the Agency to camp for the night. Just as we were starting from the Agency two Indians rode up to us in great haste and gave me the following message:
"May 15th.
"Brother F. M. Lyman, I am at noon camp ten miles below with Brother A. Hatch's son. Will be at Agency tonight.
"A. K. Thurber."
We were delighted to find that during Unrest of our mission we were to have such good help as our old Indian missionary, President Thurber, could give us. We camped at once and awaited his coming.
That evening was an enjoyable one, while we talked over the incidents of our journey. He came from Richfield on the 8th of the month alone, riding one horse and using another as a pack animal. His heart was in the Indian mission and he was determined to join us. I had sent him our programme. At Ashley on Saturday, May 19th, the following missionaries to the Utes were selected : President of the Mission, Bishop Jeremiah Hatch, with Israel J. Clark, Jeremiah Hatch, Jr., Thomas Karren, George Glines and Thomas Bingham, Jr., as his aids. I gave the brethren much instruction in regard to the labor of their mission. On Sunday, the 30th of May, they were sustained by the conference and duly set apart.
May 22nd, we drove down to old Fort Thornburg on Green River, which is now deserted. We took supplies of flour and bacon to feed the Indians while we should be in their borders. All the Indian missionaries, with the exception of Brother Clark, joined our company.
We made our camp on the blue grass flat above the old fort under the cottonwoods. Presidents Hatch and Thurber, Bishops John Spencer and Hatch and I crossed the river on a ferry boat run by Indians, and walked over a mile through ankle deep sand to the Agency of the Uncompahgre Utes and called upon the agent, Major J. F. Minniss. After visiting with him briefly I told him we intended to stay over tomorrow and would like to hold meeting with his Indians. He answered, " That is all right; I have no objection." I invited him and any and all of the men on the reservation to come and hear us. He said they would attend.
We returned to our camp with joyful hearts, feeling the Lord had softened the hearts of those agents, who were understood to be bitter against Mormonism. A heavy wind struck our ferry boat just as we got on board, which turned it wrong end to and caused us trouble and delay, and would have made it downright dangerous had it caught us in mid stream. We soon got matters in good shape and crossed safely. The two or more miles of ankle-deep sand we walked from the ferry to the Agency and back left us will tired out on our return, but we did not have it in our hearts to complain, but thanked the Lord for our success.
At camp we found Chief Tabby, Nephi, Wanroads, Louwick, and many more of the chief men among the Uintah, White River and Uncompahgre Utes. Our camps were side by side. After eating our Brother Fraughton's royal supper, we committed ourselves to the care of the Lord in prayer and sought our blankets almost too tired to sleep.
Wednesday, May 23rd. Our meeting was appointed for 10 a. m., but the wind blew hard and the Indians were tardy coming in. Major Minniss, Dr. C. M. Sawtille, Col. T. J. Birchfield and C. E. Ellett, the latter special agent of the interior department, came to camp and spent the forenoon with us and joined us in our lunch.
We opened our meeting at 1 p. m. I spoke forty-five minutes upon the mission of the Prophet Joseph, the Book of Mormon and the first principles of the gospel. Bore testimony to the restoration of the gospel and taught the red men the importance of peace, the labor required to elevate them to the plane of their white brothers. Nephi Lehi interpreted my remarks. President Thurber and Bishop J. Hatch spoke in the Ute tongue. Speeches were made by Schappanna, chief of the Uncompahgres, Wanroads and Tabby of the Uintahs, and Souwick, chief of the White River Utes, each speaking with freedom and plainness, bearing testimony and declaring their allegiance to the gospel as taught by the Latter-day Saints. The presence of the agent, doctor, special agents of the government and colonels did not at all abash them or cause them to give any milder tone to their speech. Much of what they said was a cutting rebuke to bad white men who had sojourned among them.
President Hatch, Bishop Spencer and Nephi each made nice talks. The latter two spoke eloquently in the Ute tongue. Profound attention was paid by all. The Doctor Sawtille commented favorably on what he heard. He wanted to purchase a Book of Mormon. I gave him mine and President Thurber gave his to Major Minniss. We only asked of them that they read the books, which they said they would do. The Major showed us every attention ; took us upon his buckboard and drove us to the sights of the country. As I parted with the Major at his wagon I asked him if he had any objection to our baptizing any of his Indians if they wished it. He said, "No," he had no objections, and that he was in favor of anything that would tend to improve the Indians, but he would prefer to have them join the Unitarians.
Thursday, May 24th. Bishop Hatch and his brother missionaries bade us good -by and started home. We had a kind of a farewell talk with the chiefs as we were about to separate. An Uncompahgre chief, Sha-van-augh, who had never heard us before, listened with close attention to everything that was said, and as we shook his hand to part with him declared he was converted, that all we taught them was true and he was ready for baptism. He manifested an excellent spirit and made a splendid talk.
Our hearts were full of blessings, and we gave them freely upon the heads of our red brethren. We greatly rejoiced as we broke camp and started homeward.
Thus in the spring of 1883 we found an open welcome from the Shoshones of the west and the Utes of the east for the introduction of the gospel of peace and salvation. We arrived home safely from our mission on the 28th of May, feeling that our labors had been directed by the Lord and were acceptable unto Him.
President Taylor received a detailed report of our labors, which were perfectly satisfactory to him. Every member of our party did good work and all that could be asked of them. I was always thankful to have such faithful men as my companions and fellow laborers.
Francis M. Lyman.
MY MISSION TO THE UTES AND SHOSHONES.
(CONCLUDED FROM PAGE 739.)
SATURDAY, May 12th. At five a. m., while I was assisting in getting breakfast over our camp fire, I reached awkwardly from the high carpet-topped camp stool on which I was sitting for the frying pan of meat on the fire, when something broke or gave way in my lower left side, near the groin. I immediately withdrew from the camp and vomited violently several times. I was seized with such terrible, deathly pain that it seemed to me I would die in a very little while. My groaning with every breath was terrifying to the brethren. They proposed to start home with me or to send for a doctor to Heber City, fifty miles away. I remonstrated against both propositions, as I was sure I could not live to ride so far, nor till a doctor could be brought, unless relief came from some source soon. I was in that terrible condition lor two hours, during which time my mind ran rapidly over the situation. I could see the good works of my life, but my transgressions were hidden from me.
It appeared to me as if some power was determined that we should not go further upon our mission, even if it were necessary to take my life to prevent it. I thought how unnatural it would be to cut me down in the prime of my manhood, while Brother Charles C. Rich, who had filled up a long life of usefulness and had finished his work, was wishing to die and could not. I thought of the sensation some one of my brother Apostles would feel if called to take up this mission with the fact before him that one of his brethren had lost his life in the attempt. I thought of my family, of the possibilities of doing good for Zion, and of the high hopes I had indulged in for a long and useful life.
I arranged with Brother Hatch about taking my body and effects home. I could see the depth of heart-broken anguish in which my family would be on receipt of the sad news of my death. I told the brethren of the prayer I offered on the hill the previous afternoon. These and a thousand other things passed through my mind.
We had no medicine but table salt, hot bags of which were laid upon the afflicted part. It is singular I did not ask the brethren to administer to me, but I was so engrossed with my terrible pain that the ordinance never once came to my mind. The brethren hesitated, I presume, to administer to me so long because I did not ask them. At length when there seemed but the one thing to do, I heard Brother A. Hatch say, "Brethren, let us lay hands upon him." He did so, assisted by Bishop Spencer, Brother Fraughton and Nephi Lehi. As they took their hands off my head I felt a movement across my body from left to right and from right to left, and I was made whole instantly. As soon as I was easy I fell asleep till 9 a. m., when I took a light breakfast, and at 10 a, m. we continued our journey in spite of Brother Hatch's protest that it was unsafe for me to move that day. I was very weak and could not refrain from weeping for joy frequently during the day because the Lord had spared my life. From the hour I was healed there seemed a full turn in the progress of our labors. Everything went smoothly and just as I had asked the Lord they should.
Monday, May 14th. At 6:30 a. m. we took up our march for the Uintah Agency from the last watering place on the Duchesne River. On our way we met "Anthro," the war chief of the Uintah Utes, and talked with him half an hour upon the object of our visit and tried to get him to return with us, but he would not. We traveled up the Uintah River through the farms, houses and wickiups of the Utes. Their farms are small, shapeless patches with no regularity or system in their location. We made camp half a mile below the Agency at 12:30 p. m. We dined, put ourselves in as presentable a condition as we could, left Nephi Lehi to guard camp, and we called upon Major J. J. Critchlow, Superintendent of the Uintah Utes. He received us with every courtesy. He told us all about his management of the affairs of the Agency, which had been under his successful care for twelve years. He was looking for his successor to relieve him in about two months from that time, and was worked up considerably over losing his position.
The Agency buildings are dwellings for the agent and family and six employes, a steam saw and grist mill, school, meeting and dining house combined, council house with prisons attached, offices and store room combined, barn, two trader's stores, outhouses and other conveniences. The surroundings were clean and inviting. The Uintah is made up of many small mountain streams that run parallel through the lands occupied by the red men for farms. Along the streams grow cottonwoods and shrubbery and occasional mountain pines, and the country for miles is covered with wire grass and other wild grasses.
After our very friendly visit I asked of him the privilege of holding meeting with the Lamanites, which he granted, only hesitating because of our faith in polygamy, which he did not want us to teach. I told him he need have no fear on that score, as we would not think of mentioning that doctrine to them. He very kindly offered us the council hall for our meeting, but it was too small and too far from the body of the Indians. We gave out our appointment for 10 a. m. next day to be held in the open air at Tabby's house, two and a half miles below the agency.
We freely acknowledged the hand of the Lord in opening the way for us to have such access to our red friends. The major introduced us to his amiable wife and daughter, also to Dr. Frank Bascom and Teacher McBerney. Invited us to an early supper, which we declined, and made our supper at camp. We invited them to attend our meeting Jon the morrow.
Tuesday, May 15th, 1883. This morning we moved our camp down to Tabby's house — our place of meeting. Our notice was late getting circulated among the Indians, hence they were late gathering, and those who came were mostly men, the women and children were left at home. They smoked their pipes of peace to prepare for the meeting.
Mr. McBerney and young Critchlow came to us and said the Major would join us presently, but he did not, being prevented by some unexpected police business. At 11 a. m. we opened our meeting. I talked an hour and a half in five minute speeches, which were interpreted in turn by Nephi Lehi and Bishop John Spencer. I spoke of the history of their forefathers, the first principles of the gospel and such simple, plain affairs as they could be brought to measurably understand.
At the close of my talk I blessed the Ute nation, commencing with Tabby their big chief, and all the lesser chiefs and all of the tribes, including men, women and children. I blessed the agent and all men laboring to do good to the red man. I blessed the mountains, valleys and streams of water with all their fish and game. I blessed all, that peace should prevail upon that reservation; that there should be no blood shed, nor need of soldiers to keep peace. I blessed the earth that it should be fruitful. The very finest influence pervaded the meeting. There were present two white men beside Mr. McBerney, and they gave marked attention to all that was said.
We held a council with the chiefs, all of whom felt well. President Hatch, Bishop Spencer and Nephi each made some talk in the meeting. Tabby told us there were some who were ready to be baptized, but he thought they had better not be baptized on the reservation. We then appointed the 24th of July following for them to gather in Strawberry Valley and we would meet there and baptize them and hold meeting.
We arranged for Nephi to stay on the Agency the rest of the week laboring among his brethren and to hold meeting and to preach to them the following Sunday, while we went to Ashley to hold conference with the Saints of that neighborhood. We also arranged for Nephi to accompany Tabby and the other chiefs to Green River on the 22nd of May, where we proposed to hold meeting with the Ouray and Uncompahgre Utes on the 23rd of May, if Agent Minniss would give his consent.
Major Critchlow kindly supplied us with hay for our animals, as we were going out nine miles from the Agency to camp for the night. Just as we were starting from the Agency two Indians rode up to us in great haste and gave me the following message:
"May 15th.
"Brother F. M. Lyman, I am at noon camp ten miles below with Brother A. Hatch's son. Will be at Agency tonight.
"A. K. Thurber."
We were delighted to find that during Unrest of our mission we were to have such good help as our old Indian missionary, President Thurber, could give us. We camped at once and awaited his coming.
That evening was an enjoyable one, while we talked over the incidents of our journey. He came from Richfield on the 8th of the month alone, riding one horse and using another as a pack animal. His heart was in the Indian mission and he was determined to join us. I had sent him our programme. At Ashley on Saturday, May 19th, the following missionaries to the Utes were selected : President of the Mission, Bishop Jeremiah Hatch, with Israel J. Clark, Jeremiah Hatch, Jr., Thomas Karren, George Glines and Thomas Bingham, Jr., as his aids. I gave the brethren much instruction in regard to the labor of their mission. On Sunday, the 30th of May, they were sustained by the conference and duly set apart.
May 22nd, we drove down to old Fort Thornburg on Green River, which is now deserted. We took supplies of flour and bacon to feed the Indians while we should be in their borders. All the Indian missionaries, with the exception of Brother Clark, joined our company.
We made our camp on the blue grass flat above the old fort under the cottonwoods. Presidents Hatch and Thurber, Bishops John Spencer and Hatch and I crossed the river on a ferry boat run by Indians, and walked over a mile through ankle deep sand to the Agency of the Uncompahgre Utes and called upon the agent, Major J. F. Minniss. After visiting with him briefly I told him we intended to stay over tomorrow and would like to hold meeting with his Indians. He answered, " That is all right; I have no objection." I invited him and any and all of the men on the reservation to come and hear us. He said they would attend.
We returned to our camp with joyful hearts, feeling the Lord had softened the hearts of those agents, who were understood to be bitter against Mormonism. A heavy wind struck our ferry boat just as we got on board, which turned it wrong end to and caused us trouble and delay, and would have made it downright dangerous had it caught us in mid stream. We soon got matters in good shape and crossed safely. The two or more miles of ankle-deep sand we walked from the ferry to the Agency and back left us will tired out on our return, but we did not have it in our hearts to complain, but thanked the Lord for our success.
At camp we found Chief Tabby, Nephi, Wanroads, Louwick, and many more of the chief men among the Uintah, White River and Uncompahgre Utes. Our camps were side by side. After eating our Brother Fraughton's royal supper, we committed ourselves to the care of the Lord in prayer and sought our blankets almost too tired to sleep.
Wednesday, May 23rd. Our meeting was appointed for 10 a. m., but the wind blew hard and the Indians were tardy coming in. Major Minniss, Dr. C. M. Sawtille, Col. T. J. Birchfield and C. E. Ellett, the latter special agent of the interior department, came to camp and spent the forenoon with us and joined us in our lunch.
We opened our meeting at 1 p. m. I spoke forty-five minutes upon the mission of the Prophet Joseph, the Book of Mormon and the first principles of the gospel. Bore testimony to the restoration of the gospel and taught the red men the importance of peace, the labor required to elevate them to the plane of their white brothers. Nephi Lehi interpreted my remarks. President Thurber and Bishop J. Hatch spoke in the Ute tongue. Speeches were made by Schappanna, chief of the Uncompahgres, Wanroads and Tabby of the Uintahs, and Souwick, chief of the White River Utes, each speaking with freedom and plainness, bearing testimony and declaring their allegiance to the gospel as taught by the Latter-day Saints. The presence of the agent, doctor, special agents of the government and colonels did not at all abash them or cause them to give any milder tone to their speech. Much of what they said was a cutting rebuke to bad white men who had sojourned among them.
President Hatch, Bishop Spencer and Nephi each made nice talks. The latter two spoke eloquently in the Ute tongue. Profound attention was paid by all. The Doctor Sawtille commented favorably on what he heard. He wanted to purchase a Book of Mormon. I gave him mine and President Thurber gave his to Major Minniss. We only asked of them that they read the books, which they said they would do. The Major showed us every attention ; took us upon his buckboard and drove us to the sights of the country. As I parted with the Major at his wagon I asked him if he had any objection to our baptizing any of his Indians if they wished it. He said, "No," he had no objections, and that he was in favor of anything that would tend to improve the Indians, but he would prefer to have them join the Unitarians.
Thursday, May 24th. Bishop Hatch and his brother missionaries bade us good -by and started home. We had a kind of a farewell talk with the chiefs as we were about to separate. An Uncompahgre chief, Sha-van-augh, who had never heard us before, listened with close attention to everything that was said, and as we shook his hand to part with him declared he was converted, that all we taught them was true and he was ready for baptism. He manifested an excellent spirit and made a splendid talk.
Our hearts were full of blessings, and we gave them freely upon the heads of our red brethren. We greatly rejoiced as we broke camp and started homeward.
Thus in the spring of 1883 we found an open welcome from the Shoshones of the west and the Utes of the east for the introduction of the gospel of peace and salvation. We arrived home safely from our mission on the 28th of May, feeling that our labors had been directed by the Lord and were acceptable unto Him.
President Taylor received a detailed report of our labors, which were perfectly satisfactory to him. Every member of our party did good work and all that could be asked of them. I was always thankful to have such faithful men as my companions and fellow laborers.
Francis M. Lyman.
Lyman, Francis M. "A Mission to Southern California." Juvenile Instructor. 15 April 1894. pg. 236-239.
A MISSION TO SOUTHERN CALIFORNIA.
In January of the present year, I was appointed a brief mission to California,, and selected Elder Brigham H. Roberts as my companion. On February 1st I started, taking Sister Lyman with me to visit Southern California, and m particular San Bernardino, where we were married thirty-six years ago. We spent a few days in San Francisco and places of interest in the vicinity, including the Midwinter Fair, which was in a very incomplete state at that time.
On the 4th of February I attended a Sunday school and two meetings. I spoke in Sunday school and afternoon meeting. At the evening meeting President Karl G. Maeser delivered a very interesting discourse upon the first principles of the Gospel, and was followed by Elder Moses Thatcher, in a brief but very interesting talk. The comfortable hall on Mission Street was well filled during the day.
Wednesday, the 7th, Elder Brigham H. Roberts arrived in San Francisco. Our company was then made up to three. On the 9th we left San Francisco for Southern California. Arrived in San Bernardino Saturday, the 10th of February. We were there met and welcomed by Bishop Elmer Taylor, who, by appointment of the First Presidency, is presiding over the mission in that region during his temporary stay m California. We also found in that city Elders Williams, of Mill Creek, Salt Lake County, and Maycock, of North Ogden. Those two Elders have labored faithfully for nine months in San Diego and San Bernardino. Their labors have met with no success, so far as proselyting is concerned. It is a very rare thing when they can get a school house or any other place in which to preach. When they succeed in getting a house, but few, and sometimes none, I will go to hear them. They have been very diligent in distributing tracts and in advocating the Gospel in private at every opportunity. As they find no desire in the hearts of the people to listen to them in Southern California, their labors will most likely be utilized in San Francisco, and the North by President Maeser.
Brother Taylor and his brethren had I already secured the chapel of the Reorganized Church for us to hold afternoon meeting on Sunday, the 11th.
At our meeting on the 11th there was a very nice congregation of people, who listened attentively. At the close of the meeting. Elders Harris and Dana, of the Josephite Church, and all concerned, readily consented for us to use their chapel gratuitously as long as we wanted it. We then published a course of lectures in the morning and evening papers, to be delivered by Elder Roberts, upon the following subjects: 1st. The Gospel. 2nd. The gifts, powers and blessings of the Gospel. 3rd. Divine authority, and its necessity in effectually administering the ordinances of the Gospel. 4th. The history of the Gospel and of the Church of Christ—the apostasy. 5th. The restoration of the Gospel, the visions and revelations to Joseph Smith. 6th. The Book of Mormon—its divine authenticity. 7th. History and present status of the Church of Jesus Christ of Latter-day Saints. 8th. Mormonism. Those lectures were delivered to attentive listeners by Elder Roberts, who generally closed them with an impressive testimony to the truth of the Gospel he was presenting. On Sunday, February 18th, at 11 a m., we attended the Josephite meeting in their chapel, when Elder David Harris was the principal speaker. He stoutly condemned the moving of the Church from Nauvoo to the mountains, as going astray. He also denounced extravagant temple building as altogether wrong; said it would have been much better to have built school houses and educated our children. Elder Wm. M. Gibson, their chief Elder, as I understand, made a brief talk. He vigorously denounced plural marriage and other doctrines that he charged against President Brigham Young. He expressed a great desire to have the Presidency and Twelve of both churches get together and come to an understanding of which was right, and unite into one organization, with all differences settled. At 2 p.m. of same day, in same chapel, Elder Roberts discoursed upon the divinity of the Book of Mormon. His discourse was convincing of the truth of the Nephite record. He also made answer to much of what the Josephites charged against us about moving from Nauvoo, and temple building. It was all in the design of the Almighty to school and try His people. He said from 1834, in February, when the Lord said from that very hour we should begin to prevail, we had done so, and clearly showed that we have prevailed and been successful. His effort was satisfactory, and met every point. At 7:30 p.m. we held meeting in the Opera House, with three or four hundred present. We dispensed with singing. I made a brief opening speech, in which I apologized for the absence of singing, which was remarkable for Latter-day Saints, who have the largest and sweetest singing choirs in the world I bore testimony to the mission of the Prophet Joseph Smith, the coming forth and divinity of the Book of Mormon. I closed by introducing Elder Roberts as my spokesman in the mission. Elder Roberts spoke an hour and twenty minutes upon Mormon doctrines. Good attention was given. The house was cold, and there was no way to warm it. On Tuesday evening, the 20th of February, Elder Roberts delivered his last of eight regular lectures upon Mormonism. It seemed as if he had reserved his best efforts for the last. His arguments were impregnable. I made a brief speech, in which I thanked the Josephites for their kindness to us, and promised to return the compliment. I bore testimony to all Elder Roberts had said in all his lectures as the very truth of heaven. Answering the suggestion of Elder Wm. M. Gibson, that the two churches join, I told them such a thing could never occur, only by individuals joining the Church by faith, repentance, baptism, and the laying on of hands, the same as all members have done, without exception, from the first. There can never be any other coming together of the two churches.
Elder Dana then arose and demanded that we debate with them, and they would send for a man to meet us. Subsequently they published a challenge to our Church, as follows:
A CHALLENGE.
Messrs. F. M. Lyman and B. H. Roberts, Residents of Salt Lake City, Utah, and Representatives of the Mormon Church there.
Sirs:— We, in behalf of the Re-organized Church of Jesus Christ, of Latter-day Saints, respectfully invite your Church, by its representatives, to meet representatives of said Re-organized Church in a public discussion of the following propositions, namely:
First—Was Brigham Young the lawful and legitimate successor of Joseph Smith (the seer), to the prophetic office and presidency of the Church of Jesus Christ of Latter-day Saints?
Second—And is Utah the appointed place for the gathering of the Saints in the last days, as spoken by the prophets of God, including Joseph Smith, the seer? Your Church to affirm the above propositions, and the Re-organized Church to deny; but in denying said propositions the Reorganized Church agree to affirm:
First—That Joseph Smith, the present president of the Re-organized Church, IS the legal and lawful successor of his father to the presidency of the Church of Jesus Christ of Latter-day Saints.
Second — Also that in denying the second proposition (the gathering), the Re-organized Church will affirm that Missouri is the only place appointed of God for the gathering of His Saints in the last days.
Now, gentlemen, should you see fit to accept our offer to discuss the above propositions with one or more representative men of the Re-organized Church, the preliminaries for said discussion can be arranged hereafter.
Awaiting an early reply to this from you, we remain yours truly, in favor of the demonstration of all truth.
D. L. Harris,
R. R. Dana.
(Daily Courier, Feb. 24th, 1894.)
We answered as follows:
AN answer.
Messrs. D. L. Harris and R. R. Dana:
Gentlemen:—We have read in The Daily Courier of the 24th inst. )'our challenge "in behalf of the Reorganized Church of Jesus Christ of Latter-day Saints," to the Church of which we are members, viz: the Church of Jesus Christ of Latter-day Saints, to a public discussion of the issue between the two organizations. In reply, we would say that we have no authority to bind by our word the Church of which we are members to such a meeting, and we doubt very seriously if you have authority to pledge your church to such an engagement, since we don't even know you to be general authorities in the Josephite organization. Our answer to you then is that if you desire such a discussion as mentioned in your communication, in some way put your church behind it, that is, make it authoritative, and send it to the Presidency of the Church of which we are members, and then we doubt not it will be favorably considered.
Personally we may say that we favor such a discussion, and will do what we can to bring it about, but we do not feel at liberty, nor have we any authority, to bind the Church we represent to such a discussion as you suggest.
The reason for the delay in replying to your communication is the absence of Elder Lyman from the city.
Very respectfully,
Francis M. Lyman.
B. H. Roberts.
San Bernardino, Cal., Feb. 27, 1894.
(Daily Courier, Mar. 1st, 1894.)
Subsequently they obtained the sanction of their Presidency to the challenge they had made, and the challenge was finally directed by Presidents Joseph Smith and Blair to President Woodruff and counselors.
They consented for us to use their house at 2 p.m. on Sunday, the 25th of February. 1 gave out a meeting for Brother Roberts at that time. On the 23rd, 24th and 25th Mrs. Lyman and myself visited with my brothers, Lorenzo, Henry, Theodore and Alonzo, and their families in Moreno and Alessandro, in Riverside County.
On Sunday, 25th, I attended the meeting of the Christian Church in Alessandro. Rev. Mr. Utter is the local minister. He is a brother of Rev. Mr. Utter of the Unitarian Church, who has been lecturing in the Salt Lake Theater. Mr. Utter gave me charge of the Bible class in the Sunday school. He also gave me all the time of the meeting, which convened in five minutes after close of Sunday school. I spoke freely upon the first principles of the Gospel, as restored to the earth through the Prophet Joseph, with the authority to administer the ordinances thereof and to build up the Kingdom of God on the earth. I gave a brief account of the Book of Mormon, as the Bible of the New or Western world, and just as true as the Jewish scriptures of the Eastern world.
I testified to them that the God of Heaven had Himself set up the Church of Jesus Christ of Latter-day Saints, and that it would never be taken from the earth, nor given to another people. One of my brothers and his family have joined the Christian Church; the others have not yet settled down to religion, but are indifferent in regard to my message of truth.
On my return to San Bernardino, I learned that Elder Roberts had preached at 2 p.m. on Sunday, as per appointment, and that the Josephite Elders were up in arms of words to counteract our labors. They made sharp and cutting answers to Elder Roberts' doctrines. They felt Brother Roberts was caustic in some of his remarks, hence they felt justified in giving blow for blow in the argument. On Tuesday evening, February 27th, at 7:30, Elder Roberts again spoke to a large company in the Josephite chapel, in which he made answer to the charges that Josephite Elders had made in their talk, on account of plural marriage and other things. His reasoning was all that could be asked for in the case.
This was our thirteenth and last meeting in San Bernardino. Having thoroughly advertised in the daily papers and otherwise our meetings, we felt we had given San Bernardino people a fair chance to hear the Gospel of salvation if they wished to. No spirit of inquiry seemed to move upon them.
Francis M. Lyman.
[TO BE CONCLUDED
A MISSION TO SOUTHERN CALIFORNIA.
In January of the present year, I was appointed a brief mission to California,, and selected Elder Brigham H. Roberts as my companion. On February 1st I started, taking Sister Lyman with me to visit Southern California, and m particular San Bernardino, where we were married thirty-six years ago. We spent a few days in San Francisco and places of interest in the vicinity, including the Midwinter Fair, which was in a very incomplete state at that time.
On the 4th of February I attended a Sunday school and two meetings. I spoke in Sunday school and afternoon meeting. At the evening meeting President Karl G. Maeser delivered a very interesting discourse upon the first principles of the Gospel, and was followed by Elder Moses Thatcher, in a brief but very interesting talk. The comfortable hall on Mission Street was well filled during the day.
Wednesday, the 7th, Elder Brigham H. Roberts arrived in San Francisco. Our company was then made up to three. On the 9th we left San Francisco for Southern California. Arrived in San Bernardino Saturday, the 10th of February. We were there met and welcomed by Bishop Elmer Taylor, who, by appointment of the First Presidency, is presiding over the mission in that region during his temporary stay m California. We also found in that city Elders Williams, of Mill Creek, Salt Lake County, and Maycock, of North Ogden. Those two Elders have labored faithfully for nine months in San Diego and San Bernardino. Their labors have met with no success, so far as proselyting is concerned. It is a very rare thing when they can get a school house or any other place in which to preach. When they succeed in getting a house, but few, and sometimes none, I will go to hear them. They have been very diligent in distributing tracts and in advocating the Gospel in private at every opportunity. As they find no desire in the hearts of the people to listen to them in Southern California, their labors will most likely be utilized in San Francisco, and the North by President Maeser.
Brother Taylor and his brethren had I already secured the chapel of the Reorganized Church for us to hold afternoon meeting on Sunday, the 11th.
At our meeting on the 11th there was a very nice congregation of people, who listened attentively. At the close of the meeting. Elders Harris and Dana, of the Josephite Church, and all concerned, readily consented for us to use their chapel gratuitously as long as we wanted it. We then published a course of lectures in the morning and evening papers, to be delivered by Elder Roberts, upon the following subjects: 1st. The Gospel. 2nd. The gifts, powers and blessings of the Gospel. 3rd. Divine authority, and its necessity in effectually administering the ordinances of the Gospel. 4th. The history of the Gospel and of the Church of Christ—the apostasy. 5th. The restoration of the Gospel, the visions and revelations to Joseph Smith. 6th. The Book of Mormon—its divine authenticity. 7th. History and present status of the Church of Jesus Christ of Latter-day Saints. 8th. Mormonism. Those lectures were delivered to attentive listeners by Elder Roberts, who generally closed them with an impressive testimony to the truth of the Gospel he was presenting. On Sunday, February 18th, at 11 a m., we attended the Josephite meeting in their chapel, when Elder David Harris was the principal speaker. He stoutly condemned the moving of the Church from Nauvoo to the mountains, as going astray. He also denounced extravagant temple building as altogether wrong; said it would have been much better to have built school houses and educated our children. Elder Wm. M. Gibson, their chief Elder, as I understand, made a brief talk. He vigorously denounced plural marriage and other doctrines that he charged against President Brigham Young. He expressed a great desire to have the Presidency and Twelve of both churches get together and come to an understanding of which was right, and unite into one organization, with all differences settled. At 2 p.m. of same day, in same chapel, Elder Roberts discoursed upon the divinity of the Book of Mormon. His discourse was convincing of the truth of the Nephite record. He also made answer to much of what the Josephites charged against us about moving from Nauvoo, and temple building. It was all in the design of the Almighty to school and try His people. He said from 1834, in February, when the Lord said from that very hour we should begin to prevail, we had done so, and clearly showed that we have prevailed and been successful. His effort was satisfactory, and met every point. At 7:30 p.m. we held meeting in the Opera House, with three or four hundred present. We dispensed with singing. I made a brief opening speech, in which I apologized for the absence of singing, which was remarkable for Latter-day Saints, who have the largest and sweetest singing choirs in the world I bore testimony to the mission of the Prophet Joseph Smith, the coming forth and divinity of the Book of Mormon. I closed by introducing Elder Roberts as my spokesman in the mission. Elder Roberts spoke an hour and twenty minutes upon Mormon doctrines. Good attention was given. The house was cold, and there was no way to warm it. On Tuesday evening, the 20th of February, Elder Roberts delivered his last of eight regular lectures upon Mormonism. It seemed as if he had reserved his best efforts for the last. His arguments were impregnable. I made a brief speech, in which I thanked the Josephites for their kindness to us, and promised to return the compliment. I bore testimony to all Elder Roberts had said in all his lectures as the very truth of heaven. Answering the suggestion of Elder Wm. M. Gibson, that the two churches join, I told them such a thing could never occur, only by individuals joining the Church by faith, repentance, baptism, and the laying on of hands, the same as all members have done, without exception, from the first. There can never be any other coming together of the two churches.
Elder Dana then arose and demanded that we debate with them, and they would send for a man to meet us. Subsequently they published a challenge to our Church, as follows:
A CHALLENGE.
Messrs. F. M. Lyman and B. H. Roberts, Residents of Salt Lake City, Utah, and Representatives of the Mormon Church there.
Sirs:— We, in behalf of the Re-organized Church of Jesus Christ, of Latter-day Saints, respectfully invite your Church, by its representatives, to meet representatives of said Re-organized Church in a public discussion of the following propositions, namely:
First—Was Brigham Young the lawful and legitimate successor of Joseph Smith (the seer), to the prophetic office and presidency of the Church of Jesus Christ of Latter-day Saints?
Second—And is Utah the appointed place for the gathering of the Saints in the last days, as spoken by the prophets of God, including Joseph Smith, the seer? Your Church to affirm the above propositions, and the Re-organized Church to deny; but in denying said propositions the Reorganized Church agree to affirm:
First—That Joseph Smith, the present president of the Re-organized Church, IS the legal and lawful successor of his father to the presidency of the Church of Jesus Christ of Latter-day Saints.
Second — Also that in denying the second proposition (the gathering), the Re-organized Church will affirm that Missouri is the only place appointed of God for the gathering of His Saints in the last days.
Now, gentlemen, should you see fit to accept our offer to discuss the above propositions with one or more representative men of the Re-organized Church, the preliminaries for said discussion can be arranged hereafter.
Awaiting an early reply to this from you, we remain yours truly, in favor of the demonstration of all truth.
D. L. Harris,
R. R. Dana.
(Daily Courier, Feb. 24th, 1894.)
We answered as follows:
AN answer.
Messrs. D. L. Harris and R. R. Dana:
Gentlemen:—We have read in The Daily Courier of the 24th inst. )'our challenge "in behalf of the Reorganized Church of Jesus Christ of Latter-day Saints," to the Church of which we are members, viz: the Church of Jesus Christ of Latter-day Saints, to a public discussion of the issue between the two organizations. In reply, we would say that we have no authority to bind by our word the Church of which we are members to such a meeting, and we doubt very seriously if you have authority to pledge your church to such an engagement, since we don't even know you to be general authorities in the Josephite organization. Our answer to you then is that if you desire such a discussion as mentioned in your communication, in some way put your church behind it, that is, make it authoritative, and send it to the Presidency of the Church of which we are members, and then we doubt not it will be favorably considered.
Personally we may say that we favor such a discussion, and will do what we can to bring it about, but we do not feel at liberty, nor have we any authority, to bind the Church we represent to such a discussion as you suggest.
The reason for the delay in replying to your communication is the absence of Elder Lyman from the city.
Very respectfully,
Francis M. Lyman.
B. H. Roberts.
San Bernardino, Cal., Feb. 27, 1894.
(Daily Courier, Mar. 1st, 1894.)
Subsequently they obtained the sanction of their Presidency to the challenge they had made, and the challenge was finally directed by Presidents Joseph Smith and Blair to President Woodruff and counselors.
They consented for us to use their house at 2 p.m. on Sunday, the 25th of February. 1 gave out a meeting for Brother Roberts at that time. On the 23rd, 24th and 25th Mrs. Lyman and myself visited with my brothers, Lorenzo, Henry, Theodore and Alonzo, and their families in Moreno and Alessandro, in Riverside County.
On Sunday, 25th, I attended the meeting of the Christian Church in Alessandro. Rev. Mr. Utter is the local minister. He is a brother of Rev. Mr. Utter of the Unitarian Church, who has been lecturing in the Salt Lake Theater. Mr. Utter gave me charge of the Bible class in the Sunday school. He also gave me all the time of the meeting, which convened in five minutes after close of Sunday school. I spoke freely upon the first principles of the Gospel, as restored to the earth through the Prophet Joseph, with the authority to administer the ordinances thereof and to build up the Kingdom of God on the earth. I gave a brief account of the Book of Mormon, as the Bible of the New or Western world, and just as true as the Jewish scriptures of the Eastern world.
I testified to them that the God of Heaven had Himself set up the Church of Jesus Christ of Latter-day Saints, and that it would never be taken from the earth, nor given to another people. One of my brothers and his family have joined the Christian Church; the others have not yet settled down to religion, but are indifferent in regard to my message of truth.
On my return to San Bernardino, I learned that Elder Roberts had preached at 2 p.m. on Sunday, as per appointment, and that the Josephite Elders were up in arms of words to counteract our labors. They made sharp and cutting answers to Elder Roberts' doctrines. They felt Brother Roberts was caustic in some of his remarks, hence they felt justified in giving blow for blow in the argument. On Tuesday evening, February 27th, at 7:30, Elder Roberts again spoke to a large company in the Josephite chapel, in which he made answer to the charges that Josephite Elders had made in their talk, on account of plural marriage and other things. His reasoning was all that could be asked for in the case.
This was our thirteenth and last meeting in San Bernardino. Having thoroughly advertised in the daily papers and otherwise our meetings, we felt we had given San Bernardino people a fair chance to hear the Gospel of salvation if they wished to. No spirit of inquiry seemed to move upon them.
Francis M. Lyman.
[TO BE CONCLUDED
Lyman, Francis M. "A Mission to Southern California." Juvenile Instructor. 1 May 1894. pg. 289-290.
MISSION TO SOUTHERN CALIFORNIA.
Here I insert affidavits of Joseph A. Kelting, an old personal acquaintance of the Prophet Joseph, which is positive proof that celestial marriage, in eluding plurality of wives, was introduced by the Prophet Joseph in his life-time. Also affidavit of Gideon Carter, who was a follower of Lyman Wight into Texas just after the death of the Prophet Joseph. He tells how plurality of wives was practiced by Wight and his followers under authority from the Prophet Joseph. These affidavits are obtained as additional testimony to overthrow the false statements of the Josephites and others, that plural marriage was introduced by President Brigham Young:
STATEMENT OF JOSEPH A. KELTING.
For some time previous to the death of Joseph Smith, the Mormon Prophet, I lived at Nauvoo, Hancock County, Illinois. I acted for some years as agent for Bishop George Miller, and was also a deputy sheriff in Hancock County. I heard rumors to the effect that Joseph Smith was practising polygamy; the matter frequently being repeated, especially by William and Wilson Law, and the Higbees. Calling at the house of the Prophet one day, early in the spring of 1844, on some business or other, not now remembered, the Prophet invited me into a room upstairs in his house called the Mansion. After we entered the room he locked the door, and then asked me if I had heard the rumors connecting him with polygamy. I told him I had. He then began a defense of the doctrine by referring to the Old Testament. I told him I did not want to hear that, as I could read it for myself. He claimed to be a Prophet; I believed him to be a Prophet, and I wanted to know what he had to say about it. He expressed some doubts as to how I might receive it, and wanted to know what stand I would take if I should not believe what he had to say about it. I then pledged him my word that whether I believed his revelation or not I would not betray him. He then informed me that he had received a revelation from God, which taught the correctness of the doctrine oi a plurality of wives, and commanding him to obey it. He acknowledged to having married several wives. I told him that was all right. He said he would like a further pledge from me that I would not betray him. I asked him if he wanted me to accept the principle by marrying a plural wife. He answered yes. A short time after this 1 married two wives in that order of marriage.
On the occasion of Alexander H. Smith, son of the Prophet, visiting me in this country some few years ago, I related to him the above circumstances.
I also know that previous to the death of the Prophet Joseph Smith there was a movement on foot looking to the removal of the Church from Illinois to the west. Joseph Smith was the one who took lead in that matter, and called upon certain brethren to go on an exploring expedition to seek a suitable location for the Church, and I was among the number selected to go.
Joseph A. Kelting.
State of California,
County of San Bernardino.
Subscribed and sworn to before me, a Notary Public, this 1st day of March, A. D.'l894. D. Johnson, Notary Public in and for San Bernardino County, State of California. [seal]
MISSION TO SOUTHERN CALIFORNIA.
Here I insert affidavits of Joseph A. Kelting, an old personal acquaintance of the Prophet Joseph, which is positive proof that celestial marriage, in eluding plurality of wives, was introduced by the Prophet Joseph in his life-time. Also affidavit of Gideon Carter, who was a follower of Lyman Wight into Texas just after the death of the Prophet Joseph. He tells how plurality of wives was practiced by Wight and his followers under authority from the Prophet Joseph. These affidavits are obtained as additional testimony to overthrow the false statements of the Josephites and others, that plural marriage was introduced by President Brigham Young:
STATEMENT OF JOSEPH A. KELTING.
For some time previous to the death of Joseph Smith, the Mormon Prophet, I lived at Nauvoo, Hancock County, Illinois. I acted for some years as agent for Bishop George Miller, and was also a deputy sheriff in Hancock County. I heard rumors to the effect that Joseph Smith was practising polygamy; the matter frequently being repeated, especially by William and Wilson Law, and the Higbees. Calling at the house of the Prophet one day, early in the spring of 1844, on some business or other, not now remembered, the Prophet invited me into a room upstairs in his house called the Mansion. After we entered the room he locked the door, and then asked me if I had heard the rumors connecting him with polygamy. I told him I had. He then began a defense of the doctrine by referring to the Old Testament. I told him I did not want to hear that, as I could read it for myself. He claimed to be a Prophet; I believed him to be a Prophet, and I wanted to know what he had to say about it. He expressed some doubts as to how I might receive it, and wanted to know what stand I would take if I should not believe what he had to say about it. I then pledged him my word that whether I believed his revelation or not I would not betray him. He then informed me that he had received a revelation from God, which taught the correctness of the doctrine oi a plurality of wives, and commanding him to obey it. He acknowledged to having married several wives. I told him that was all right. He said he would like a further pledge from me that I would not betray him. I asked him if he wanted me to accept the principle by marrying a plural wife. He answered yes. A short time after this 1 married two wives in that order of marriage.
On the occasion of Alexander H. Smith, son of the Prophet, visiting me in this country some few years ago, I related to him the above circumstances.
I also know that previous to the death of the Prophet Joseph Smith there was a movement on foot looking to the removal of the Church from Illinois to the west. Joseph Smith was the one who took lead in that matter, and called upon certain brethren to go on an exploring expedition to seek a suitable location for the Church, and I was among the number selected to go.
Joseph A. Kelting.
State of California,
County of San Bernardino.
Subscribed and sworn to before me, a Notary Public, this 1st day of March, A. D.'l894. D. Johnson, Notary Public in and for San Bernardino County, State of California. [seal]
Lyman, Francis M. "A Mission to Southern California." Juvenile Instructor. 15 May 1894. pg. 321-324.
A MISSION TO SOUTHERN CALIFORNIA. (Concluded)
Counselor Wm. L. Rich of Bear Lake Stake paid a brief visit to San Bernardino while we were there, on his way to the bedside of his sick wife in Mesa, Arizona. This was his first visit to his birth-place since his family moved away from it when he was five years old.
We were very kindly treated in San Bernardino, by Bishop Taylor and wife, and his sister Mrs. McKinney, 'Brother and Sister Wixom, Brother Wallace, and many others, some of whom claim membership in the Church and others do not. Newspaper men, and the members of the organization of Pioneers of '49 were courteous and attentive to us. Other important towns have sprung up in San Bernardino Valley since our people left there, such as Highland on the east and Redlands on the south-east, covering the bench lands north-east of old San Bernardino. The Smiler Heights on the southern border of Redlands, the winter home of the wealthy Smiler brothers, is, as the name indicates, upon the heights just east of old San Bernardino, and forms one of the loveliest drives on earth through the wealth of untold varieties of trees, shrubs and flowers, highly cultivated. Though they are private grounds the public are always welcome.
San Bernardino County we were told was awarded first prize in the Midwinter Fair for their exhibit of citron and other fruits.
When, from the Santa Fe Railway, which runs round the valley, or from Smiler Heights, I surveyed that beautiful valley, once owned and inhabited only by Latter-day Saints, it seems a pity that we should have been obliged to abandon it. Why was it so? One reason was, because it was too choice a country for despised Latter-day Saints to occupy. Another was, it was necessary for us to be obedient to the will of the Lord to gather, and cast our lot with gathered Israel. In that gathering was salvation. Those who did not gather at that call, or who did gather and would not stay, but returned to the leeks and onions of Southern California, have generally lost the faith without which "it is impossible to please God." It was not the will of God that we should remain in that land. The elements of San Bernardino are not favorable to the spirit of the Gospel. There are only a few there who hold on to the faith, and it is not an easy task for them.
This winter has been the coldest ever known in that country. Water pipes were burst by frost. Many acres of young orange orchards ruined by frost. Quite a percentage of the orange crop was injured also. Orchards were relieved of injured fruit, by carloads being hauled out and dumped upon the ground. Most of the injured fruit would answer for immediate eating, but was worthless for transportation. On the 2nd of March Elder Roberts and I went to San Diego. We passed by the old Catholic Mission near which the Mormon Battalion camped January 29, 1847.
San Diego is a nice town on the bay of that name. The population is estimated at 15,000. It reaches back from the bay onto the hills north. It has a beautiful location, facing south, and the bay, Coronado Island with its mammoth hotel and the Pacific Ocean. There are many elegant homes on the hills, prominent among which is the princely home of Mrs. U. S. Grant. At San Diego we were introduced by Governor Eli H. Murray, to many of the prominent citizens. Among them were, Mr. George C. Robbins and his son Frank. Those two men have had extensive acquaintance with our people, and have learned to respect them. As early as 1850, the father started from St. Louis, Missouri, for California. He traveled with his family by way of Far West, and joined the train conducted by James Monroe up the south side of the Platte river. He was well treated by that company of Mormons, for there were but few who were not Mormons.
He was acquainted with Captain Hooper in St. Louis. The Captain welcomed him to Salt Lake City and arranged for him to locate with Bishop Knowlton for the winter of '50-5L Thus he renewed his acquaintance with the Captain, and became a fixed friend to the Knowlton family, now mentioning the names of Sid, George, Quince, Frank and Mary, as if he had lived neighbors to them ever since.
He has been in Salt Lake City many times, having since, as he says, crossed the country thirty-five times. Robbins was Mayor of Portland, Oregon, in 1850 and 1857. At that time two Mormon Elders appeared in that city, and when they would speak to the people who gathered to hear them, their meeting would be broken up by hoodlums throwing rotten eggs at them. It came to the ears of Mayor Robbins. . He took four of his best policemen in citizens' clothes and attended the meeting. As speaking commenced eggs began to fly. The Mayor ordered the offender under arrest, and secured a great hearing for the Elders. He would not submit to having his Mormon friends abused.
In 1873 he was in company with President Young at Provo, at the opening of the U. C. Railway to that place. He had much business with the Mormons of Millard County while he was mining in Nevada. He speaks of the Craft and Crockwell families. His brother married Dr. Crockwell's sister. Frank Robbins, a son of George C, did similar favors for an Elder who was being maltreated in Canada in the seventies. George C. Robbins was the principal witness in the trial of Howard Egan for the killing of James Monroe. Mr. Robbins is 71 years of age, and robust. He is a Missourian. In early times he made a tour of Deep Creek country with Howard Egan. Bob Clift warned him very solemnly against Egan as a very dangerous man, a Danite, or destroying angel. He found Egan one of the best men with whom he ever traveled.
We obtained the use of the assembly hall in the great Hotel del Coronado, with the assistance of our brother, Oluf L. Hammer, who is located within a stone's throw of the great hotel. At 8 p.m. Sunday, the 4th of March, we held meeting there. Elder Roberts spoke over an hour on the " Religious wonder of the nineteenth century." Splendid attention was given by about 150 guests or more. Gov. and Mrs. Murray were among the attentive listeners. There were 500 guests at the hotel, and most of them would have been listeners, I presume, if we and our doctrines had been popular. They gave audience to the Salvation Army, and made a $155 collection, we were told. The hall was engaged for the week nights, so we could not get another hearing there.
We held two evening meetings in San Diego in the Horton Hall. Tuesday evening the subject was "Christianity and Mormonism." Wednesday evening, "Joseph Smith, Imposter or Prophet." Elder Roberts treated upon those subjects in a masterly manner before attentive audiences. There were many spiritualists present. One of them asked how they were to determine which of the Mormon churches was right, as they were both proselyting and representing that they were the true Church. What is the difference between them? Brother Roberts briefly traced up the order of succession. They were still dissatisfied, when I told them the difference was that we represented the Church of Jesus Christ of Latter-day Saints in its entirety. The Josephites take up what suits them of the revelations of the Prophet Joseph and discard all the rest, just as all other factions have done. And as the other factions have come to a full stop, so will the Josephite faction—just allow them a little more time. They also asked many other questions, some of them sensible, which we answered, others quite senseless. Those meetings closed up our labors in San Diego, because it was not possible for us to get a hall for more meetings in any reasonable time.
We were greatly assisted in San Diego by Brothers Wm. Cooper and Oluf L. Hammer. They not only assisted us by their presence but with their means. Mrs. T. B. H. Stenhouse and members of the family are domiciled in San Diego.
We found Walter S. Young there. He is a son of the late Joseph A. Young and Clara Stenhouse. He is a teacher of vocal music. We were entertained by him and his genial wife. He will visit Salt Lake City, and possibly remain there permanently. He is at present a Unitarian, yet the religion of his childhood has a lingering influence over him.
Thursday, March 5th, Elder Roberts and I left San Diego. He went directly to Los Angeles; I went to San Bernardino for a brief farewell and to get Sister Lyman, who had been visiting old friends there while myself and Elder Roberts were down south. While we were away from San Bernardino the news came that the court had given the temple lot in Independence to the Reorganized Church. This victory was a sweet morsel to the Josephites, but, better still, the court decided that the Reorganized Church is the real Church, founded in 1830 by the Prophet Joseph Smith.
Now they were more eager than ever for discussion. Elder Dana told me he had received word from President Joseph Smith that they were willing to meet us. I answered him that we had not asked them to meet us. We were not out challenging to debate. We were perfectly satisfied, and that there was no question which we had any need to discuss. All was clear and settled in our minds, and it will be in theirs when they embrace the truth. As a farewell cross fire, I told him their faction, like those that had gone before, would soon go to pieces. In retort he said: "Your Church will begin to wane from this moment." I answered as we parted, "We'll watch and see."
Saturday, March 10th, we met Elder Roberts in Los Angeles, the city where the Mormon Battalion were discharged July 15th, 1847. We were hospitably entertained during our stay there by Sister Eliza Woolacott. Her son Henry is a prominent banker, capitalist and business man in Los Angeles. Most of her family are in that city.
Henry Woolacott kindly furnished us a beautiful hall in which to hold meetings at 2 and 7:30 p.m. on Sunday, the 11th. The hall was engaged every other night in the week, and we found no other that we could get. A very nice, attentive and intelligent audience listened to Elder Roberts speak upon the subjects, "Christianity and Mormonism, " "Joseph Smith, Imposter or Prophet." I made brief remarks after Elder Roberts in each meeting, upon the first principles of the Gospel, and bore testimony to the mission of the Prophet Joseph and the divinity of the Book of Mormon.
Those were our last meetings in Southern California, nineteen in all. The last two meetings seemed the best of all the series. We had two or three evening socials with our brothers, sisters and friends in Los Angeles. Friday, the 13th, we arrived in San Francisco on our way home.
Saturday, the 17th, the great Irish day, we spent in the Midwinter Fair. Found President Karl G. Maeser at his post, still anxiously looking for the material for his exhibit. His supply of Church works were on hand, and he was introducing them to visitors, and bearing testimony to all who would listen.
The Utah exhibit is splendid. There is not too much of it, and yet there is enough. It was the tidiest and best exhibit I saw. The mineral, onyx, woolen goods, grains, boots and shoes made up the best collection I saw. Mrs. Caine was courteous and attentive to all visitors.
Sunday, the 18th of March, we attended Sunday school, in which remarks were made by President Maeser, Elder Roberts and myself. At the two o'clock meeting Elder Edward Stevenson and I occupied the time, after the sacrament was administered. At 7:30 p.m. Elder Roberts delivered a very fine discourse upon the coming forth of the Gospel in this dispensation. There were some strangers to listen, but the company was chiefly local or visiting Saints.
President Maeser is doing a good work. During the continuance of the Fair he will have many visiting brethren to assist him.
Thus closed our brief California mission. On Tuesday evening, the 20th of March, Sister Lyman and I arrived in Salt Lake City, and Elder Roberts arrived a day or two later. California people will not listen to the Gospel unless it is given them in good halls, well advertised, and by able speakers that can attract by their ability and eloquence. How much heed they will give to it when thus presented can only be told when it is once tried. We concluded that was the only way to get them to listen. The same I believe to be true in other parts of the world, so far as the great majority of the people are concerned.
Our present mode of advocating the Gospel attracts the attention of but few. The plan I referred to above may attract the attention of another class. Then the great majority will have to be awakened and attracted by the testimonies of earthquakes, cyclones, pestilence, war, famine, and the distress of nations and individuals. Thus will the Gospel of faith in God and in Jesus Christ, the Savior and Redeemer of the world, and in repentance of sin be sounded in every ear. Every heart shall be pierced with the necessity of baptism in water and of fire and the H0I3' Ghost for the cleansing from sin and securing salvation and eternal life. The Elders are responsible to do their duties well and faithfully, and leave the result with the Lord,
Francis M. Lyman.
A MISSION TO SOUTHERN CALIFORNIA. (Concluded)
Counselor Wm. L. Rich of Bear Lake Stake paid a brief visit to San Bernardino while we were there, on his way to the bedside of his sick wife in Mesa, Arizona. This was his first visit to his birth-place since his family moved away from it when he was five years old.
We were very kindly treated in San Bernardino, by Bishop Taylor and wife, and his sister Mrs. McKinney, 'Brother and Sister Wixom, Brother Wallace, and many others, some of whom claim membership in the Church and others do not. Newspaper men, and the members of the organization of Pioneers of '49 were courteous and attentive to us. Other important towns have sprung up in San Bernardino Valley since our people left there, such as Highland on the east and Redlands on the south-east, covering the bench lands north-east of old San Bernardino. The Smiler Heights on the southern border of Redlands, the winter home of the wealthy Smiler brothers, is, as the name indicates, upon the heights just east of old San Bernardino, and forms one of the loveliest drives on earth through the wealth of untold varieties of trees, shrubs and flowers, highly cultivated. Though they are private grounds the public are always welcome.
San Bernardino County we were told was awarded first prize in the Midwinter Fair for their exhibit of citron and other fruits.
When, from the Santa Fe Railway, which runs round the valley, or from Smiler Heights, I surveyed that beautiful valley, once owned and inhabited only by Latter-day Saints, it seems a pity that we should have been obliged to abandon it. Why was it so? One reason was, because it was too choice a country for despised Latter-day Saints to occupy. Another was, it was necessary for us to be obedient to the will of the Lord to gather, and cast our lot with gathered Israel. In that gathering was salvation. Those who did not gather at that call, or who did gather and would not stay, but returned to the leeks and onions of Southern California, have generally lost the faith without which "it is impossible to please God." It was not the will of God that we should remain in that land. The elements of San Bernardino are not favorable to the spirit of the Gospel. There are only a few there who hold on to the faith, and it is not an easy task for them.
This winter has been the coldest ever known in that country. Water pipes were burst by frost. Many acres of young orange orchards ruined by frost. Quite a percentage of the orange crop was injured also. Orchards were relieved of injured fruit, by carloads being hauled out and dumped upon the ground. Most of the injured fruit would answer for immediate eating, but was worthless for transportation. On the 2nd of March Elder Roberts and I went to San Diego. We passed by the old Catholic Mission near which the Mormon Battalion camped January 29, 1847.
San Diego is a nice town on the bay of that name. The population is estimated at 15,000. It reaches back from the bay onto the hills north. It has a beautiful location, facing south, and the bay, Coronado Island with its mammoth hotel and the Pacific Ocean. There are many elegant homes on the hills, prominent among which is the princely home of Mrs. U. S. Grant. At San Diego we were introduced by Governor Eli H. Murray, to many of the prominent citizens. Among them were, Mr. George C. Robbins and his son Frank. Those two men have had extensive acquaintance with our people, and have learned to respect them. As early as 1850, the father started from St. Louis, Missouri, for California. He traveled with his family by way of Far West, and joined the train conducted by James Monroe up the south side of the Platte river. He was well treated by that company of Mormons, for there were but few who were not Mormons.
He was acquainted with Captain Hooper in St. Louis. The Captain welcomed him to Salt Lake City and arranged for him to locate with Bishop Knowlton for the winter of '50-5L Thus he renewed his acquaintance with the Captain, and became a fixed friend to the Knowlton family, now mentioning the names of Sid, George, Quince, Frank and Mary, as if he had lived neighbors to them ever since.
He has been in Salt Lake City many times, having since, as he says, crossed the country thirty-five times. Robbins was Mayor of Portland, Oregon, in 1850 and 1857. At that time two Mormon Elders appeared in that city, and when they would speak to the people who gathered to hear them, their meeting would be broken up by hoodlums throwing rotten eggs at them. It came to the ears of Mayor Robbins. . He took four of his best policemen in citizens' clothes and attended the meeting. As speaking commenced eggs began to fly. The Mayor ordered the offender under arrest, and secured a great hearing for the Elders. He would not submit to having his Mormon friends abused.
In 1873 he was in company with President Young at Provo, at the opening of the U. C. Railway to that place. He had much business with the Mormons of Millard County while he was mining in Nevada. He speaks of the Craft and Crockwell families. His brother married Dr. Crockwell's sister. Frank Robbins, a son of George C, did similar favors for an Elder who was being maltreated in Canada in the seventies. George C. Robbins was the principal witness in the trial of Howard Egan for the killing of James Monroe. Mr. Robbins is 71 years of age, and robust. He is a Missourian. In early times he made a tour of Deep Creek country with Howard Egan. Bob Clift warned him very solemnly against Egan as a very dangerous man, a Danite, or destroying angel. He found Egan one of the best men with whom he ever traveled.
We obtained the use of the assembly hall in the great Hotel del Coronado, with the assistance of our brother, Oluf L. Hammer, who is located within a stone's throw of the great hotel. At 8 p.m. Sunday, the 4th of March, we held meeting there. Elder Roberts spoke over an hour on the " Religious wonder of the nineteenth century." Splendid attention was given by about 150 guests or more. Gov. and Mrs. Murray were among the attentive listeners. There were 500 guests at the hotel, and most of them would have been listeners, I presume, if we and our doctrines had been popular. They gave audience to the Salvation Army, and made a $155 collection, we were told. The hall was engaged for the week nights, so we could not get another hearing there.
We held two evening meetings in San Diego in the Horton Hall. Tuesday evening the subject was "Christianity and Mormonism." Wednesday evening, "Joseph Smith, Imposter or Prophet." Elder Roberts treated upon those subjects in a masterly manner before attentive audiences. There were many spiritualists present. One of them asked how they were to determine which of the Mormon churches was right, as they were both proselyting and representing that they were the true Church. What is the difference between them? Brother Roberts briefly traced up the order of succession. They were still dissatisfied, when I told them the difference was that we represented the Church of Jesus Christ of Latter-day Saints in its entirety. The Josephites take up what suits them of the revelations of the Prophet Joseph and discard all the rest, just as all other factions have done. And as the other factions have come to a full stop, so will the Josephite faction—just allow them a little more time. They also asked many other questions, some of them sensible, which we answered, others quite senseless. Those meetings closed up our labors in San Diego, because it was not possible for us to get a hall for more meetings in any reasonable time.
We were greatly assisted in San Diego by Brothers Wm. Cooper and Oluf L. Hammer. They not only assisted us by their presence but with their means. Mrs. T. B. H. Stenhouse and members of the family are domiciled in San Diego.
We found Walter S. Young there. He is a son of the late Joseph A. Young and Clara Stenhouse. He is a teacher of vocal music. We were entertained by him and his genial wife. He will visit Salt Lake City, and possibly remain there permanently. He is at present a Unitarian, yet the religion of his childhood has a lingering influence over him.
Thursday, March 5th, Elder Roberts and I left San Diego. He went directly to Los Angeles; I went to San Bernardino for a brief farewell and to get Sister Lyman, who had been visiting old friends there while myself and Elder Roberts were down south. While we were away from San Bernardino the news came that the court had given the temple lot in Independence to the Reorganized Church. This victory was a sweet morsel to the Josephites, but, better still, the court decided that the Reorganized Church is the real Church, founded in 1830 by the Prophet Joseph Smith.
Now they were more eager than ever for discussion. Elder Dana told me he had received word from President Joseph Smith that they were willing to meet us. I answered him that we had not asked them to meet us. We were not out challenging to debate. We were perfectly satisfied, and that there was no question which we had any need to discuss. All was clear and settled in our minds, and it will be in theirs when they embrace the truth. As a farewell cross fire, I told him their faction, like those that had gone before, would soon go to pieces. In retort he said: "Your Church will begin to wane from this moment." I answered as we parted, "We'll watch and see."
Saturday, March 10th, we met Elder Roberts in Los Angeles, the city where the Mormon Battalion were discharged July 15th, 1847. We were hospitably entertained during our stay there by Sister Eliza Woolacott. Her son Henry is a prominent banker, capitalist and business man in Los Angeles. Most of her family are in that city.
Henry Woolacott kindly furnished us a beautiful hall in which to hold meetings at 2 and 7:30 p.m. on Sunday, the 11th. The hall was engaged every other night in the week, and we found no other that we could get. A very nice, attentive and intelligent audience listened to Elder Roberts speak upon the subjects, "Christianity and Mormonism, " "Joseph Smith, Imposter or Prophet." I made brief remarks after Elder Roberts in each meeting, upon the first principles of the Gospel, and bore testimony to the mission of the Prophet Joseph and the divinity of the Book of Mormon.
Those were our last meetings in Southern California, nineteen in all. The last two meetings seemed the best of all the series. We had two or three evening socials with our brothers, sisters and friends in Los Angeles. Friday, the 13th, we arrived in San Francisco on our way home.
Saturday, the 17th, the great Irish day, we spent in the Midwinter Fair. Found President Karl G. Maeser at his post, still anxiously looking for the material for his exhibit. His supply of Church works were on hand, and he was introducing them to visitors, and bearing testimony to all who would listen.
The Utah exhibit is splendid. There is not too much of it, and yet there is enough. It was the tidiest and best exhibit I saw. The mineral, onyx, woolen goods, grains, boots and shoes made up the best collection I saw. Mrs. Caine was courteous and attentive to all visitors.
Sunday, the 18th of March, we attended Sunday school, in which remarks were made by President Maeser, Elder Roberts and myself. At the two o'clock meeting Elder Edward Stevenson and I occupied the time, after the sacrament was administered. At 7:30 p.m. Elder Roberts delivered a very fine discourse upon the coming forth of the Gospel in this dispensation. There were some strangers to listen, but the company was chiefly local or visiting Saints.
President Maeser is doing a good work. During the continuance of the Fair he will have many visiting brethren to assist him.
Thus closed our brief California mission. On Tuesday evening, the 20th of March, Sister Lyman and I arrived in Salt Lake City, and Elder Roberts arrived a day or two later. California people will not listen to the Gospel unless it is given them in good halls, well advertised, and by able speakers that can attract by their ability and eloquence. How much heed they will give to it when thus presented can only be told when it is once tried. We concluded that was the only way to get them to listen. The same I believe to be true in other parts of the world, so far as the great majority of the people are concerned.
Our present mode of advocating the Gospel attracts the attention of but few. The plan I referred to above may attract the attention of another class. Then the great majority will have to be awakened and attracted by the testimonies of earthquakes, cyclones, pestilence, war, famine, and the distress of nations and individuals. Thus will the Gospel of faith in God and in Jesus Christ, the Savior and Redeemer of the world, and in repentance of sin be sounded in every ear. Every heart shall be pierced with the necessity of baptism in water and of fire and the H0I3' Ghost for the cleansing from sin and securing salvation and eternal life. The Elders are responsible to do their duties well and faithfully, and leave the result with the Lord,
Francis M. Lyman.
Lyman, Francis M. "My First Mission." Contributor. March 1896. pg. 325-328.
MY FIRST MISSION.
Preparatory to my first mission I received the training, from my goodly parents, such as is usually given to children born among the Latter-day Saints. My father was but little at home. My mother took every pains she could to have her children in the way of religious training.
Father, though more of a speaker than a writer, did sometimes write letters of instructions, which have had an influence for good upon the family. They have had a controlling effect over me since I came into my teens. Some of these letters addressed to me, which contain choice instructions, and in some instances, prophetic utterances, I think will be appropriate for this article, which will find its way into the hands of young men, and may prove profitable to them as they have to me. The first that I shall give was written the day after I was thirteen years old, and was in the form of simple rules, intended as a birthday writing:
"Great Salt Lake.
Jan. 13th, 1853.
"My Son Marion:
"As the many cares and labors devolving upon me' do and will hinder me from being with you, my feelings of anxious solicitude for you, that while in the course of nature you grow to the state of manhood, you may realize a corresponding moral development, has induced me to write for your consideration and daily practice and application, a few brief rules:
"1st. Honor your father, and obey him as he honors and obeys the Lord; the consequence will be the blessing of God and your father will rest upon you.
"2nd. That you may be respected among your own associates and elsewhere, always speak the truth ; and that the spirit of friendship and kindness may ever be extended to you, be diligent to ever cultivate it in yourself.
"3rd. And that you may be successful in the acquirement of useful knowledge, remember to be studious and observing. In the presence of those who are older, more experienced and wiser than yourself, be silent, that from them you may learn, unless called upon for what you know; then answer in a modest and respectful manner, for by so doing, you will derive knowledge from them and secure their respect and esteem.
"4th. And that you may establish and strengthen in your mind those habits of purity, in your person be always cleanly, and never allow yourself to indulge in any liberties with that which is not your own, however trivial it might be. Ask for what you need and be content with what is granted; for by so doing you will establish your reputation for probity and honor, that will secure you the confidence and esteem of the just and good everywhere, and in its time, secure to you as it has to your father, the High and Holy Priesthood, which, with your faithfulness, will constitute you a minister and savior to your fellowmen.
"5th. And, to attain to all these happy results, you should not only learn the sciences taught in the school^, but there is much else to be learned. You should learn to pray; not with studied speech, but to ask your Father in heaven to bless your parents and your brothers and sisters, the Church, together with the Presidency and ministry of the same in all the world, and also to bless you in your studies and duties with whatever you may need.
"If you are diligent to observe these rules, and practice them in your life constantly, you can hope, when you become a man, to take your place among the just and honorable men of the earth, an honor to yourself and parents, and a blessing to the world of mankind.
"That this may be your happy lot, is the prayer of your father,
"In the name of Jesus.
“Amasa Lyman."
The following was written to me at San Bernardino, California, in my 16th year:
"Sacramento, August 10, 1855.
"Dear Son Marion:
"Yours of the 25th of July is before me. I am glad to hear of the health of the family and that William is recovering from his hurt. I hope this will be an admonition to you all to be more careful. This leaves me, as I hope it may find you, all well. I am glad to hear of the progress of the work on the house. I hope you will do all you can to help it along. * * * *
"Remember Marion that you are getting to an age when you should begin to put on the habits of the man, by learning to take care of our interests in my absence, and feel in so doing that there is a responsibility resting upon you that will increase with your years. Think much of these matters and be studious to learn those things that will enable you, to extend, as you become older, the sphere of your usefulness, and if you can learn to bestow the requisite care and attention on home and its interests it will develop in you the capacity for going abroad to labor in the broader field.
"Remember my son that not yours alone, but the hopes and interests of your father s house hang upon you and your conduct in the future. Let the thought of this infuse the requisite amount of sober thought to rightly temper the inexperience of youth. "To William and Charles, what I have written to Marion, I wish them and Amasa to receive it as to themselves, and try to be manly in their conduct and kind to each other, as brothers should be, that they may receive a father's blessing and repay a mother's anxiety and care for you.
"Marion, be careful to cultivate kind feelings in the family circle, listening to the advice of your mother who will always advise you for your good. Be kind to all your brothers and sisters and thus bind them around you in the strong cords of affection and love that are stronger than death. In this way you will become a savior at home.
"Remember Matilda and her delicate health and fail not to extend to her any attention that may minister to her comfort and health.
"Read this to your mother and all the rest of the family. I wish them to believe me that they are not forgotten by him who is absent, but daily in my prayers are they borne before His throne, who is able to sup ply, that which shall enable us to conquer the asperities of life, and to enjoy peace within ourselves and our home. Remember me kindly to all the men about the place—Uncle David, Brother Whitaker, Sterling and wife and Josiah.
"May the Lord bless and preserve you all until we meet again.
"In the bonds of affection and truth, your father,
"Amasa Lyman.
''To his son F. M. Lyman.''
The following was written to me in my seventeenth year and although there is much in it common place, I will give it all rather than mar it by leaving out a part.
"Great S. L., June 27th, 1856.
"Dear Marion,
San Bernardino, California:
"Your favor of the 1st of June came duly to hand. I was glad to hear of your health and that of the family. I was not a little pleased with the evidences of improvement it brought as well as the matter it contained. I hope this may find you and the family all well as it leaves me. I hope you and William will have good luck in saving your barley. Do not be in a hurry to dispose of it. We may have work for our teams and will require feed. We shall have to buy if we should not have it of our own, or not be able to use our teams to advantage. Take all the care of the stock you can to save them. By next mail let me know how many of our beef steers have been sold and how many are left, if any.
"If there is anything you can do to help Uncle David I hope you will do it. Be careful not to say or do anything calculated to embitter his life. Show him the respect due his years. That will be doing right by him and at the same time strengthen in you the habit of always doing right to all men whether their conduct shall be free Irom fault or otherwise. Yours will be right and bring you the reward of righteousness; be ever mindful of this. Thus you will ever be able to tread safely in the path of rectitude and virtue and constantly enjoy the bliss of an approving conscience for having done right. Now, my son, to become established in this the great principle of salvation is or ought to be the ruling motive of your life. This will' place you beyond the influence of temptation to do wrong. When you look for good men you find them more or less thoughtful, and always truthful in all their actions. Remember the toils and travels of your father and his observance of these principles, by which he has attained to his present position. In this find your encouragement to always be found on the side of right. Remember that under the weight ol care and toil your father must sooner or later yield to the influence of these cares and retire from the field of labor in this sphere. Who then should follow him so properly as my son. Let the thought of this keep you ever mindful of your duty, and thus save you from the follies cl youth, and in so doing may the Lord bless you is the constant prayer of your affectionate father.
“Amasa Lyman, senior.
"To F. M. Lyman. Fail not to write every mail."
The foregoing and others of father's letters received while on a mission will show the anxiety he felt for me and the nature of the instructions he imparted along through my early life. Though I did not appreciate them then as I have since, nor as I do today, I am satisfied they had a controlling influence upon my life and have shaped my course. I commend them to all young men.
I received the office of an Elder under the hands of my father Amasa M. Lyman in San Bernardino, California, at the time of the Reformation in 1856, when I was 16 years old. I was thoroughly imbued with the spirit of the Reformation. The Holy Ghost bore record to my soul that the Gospel as revealed through the Prophet Joseph Smith was true. That, testimony had been in my heart from my infancy. It then burned deeper into the depths of my soul. I was very backward about speaking or praying. The spirit and love of the Gospel abode with me ever after that time. I rejoiced when my companions somewhat older than me took an active part in the Reformation. I would have done the same but for my bashfulness.
My time was generally occupied in farming, handling stock and freighting, from the time I was sixteen till I was twenty years of age. In the spring of 1857, with my father and company, I traveled from San Bernardino to Salt Lake City for the purpose of going to England on my first mission. I was then seventeen years old. On the 24th day of July, of that year, I was at the celebration of Pioneer Day in Big Cottonwood Canyon, when word came to President Brigham Young that an army was moving against the Mormons.
The Elders were called home from all missions, and so were the Saints from California and other places. Instead of going on my mission to England I was sent back to San Bernardino to marry and to move my father's family to Utah. We settled first in Cedar City, and later moved to Beaver.
In the fall of 1859 I took my little family, consisting of a wife and daughter, and moved to Farmington, Davis county, for the purpose of cultivating my father's farm, while he should go on a mission to England. By direction of Bishop John W. Hess I was chosen in December to preside over a Young Men's Literary Association. It was much the same as our Mutual Improvement Association of the present time.
At that time I began to muster courage enough to pray, speak and preside. It was a splendid experience for me, as the sequel disclosed that President Young had directed I should go to England on a mission the following May 1st, 1860.
On January 7th, 1860, I was ordained a Seventy in Farmington by John S. Gleason, and joined the 40th quorum.
Early in March my brother-in-law, Isaac P. Carter, moved my family to Beaver, where my mother and my wife's mother lived. I thought it better to leave them there while I was abroad. During the remainder of March and April I took a borrowed ox team into Beaver canyon and worked my way through snow and ice at the crossings of the stream, and hauled out logs of which I built me a one-roomed log house, about fourteen by fifteen feet square. I did most of the little carpenter work and finishing that was done upon it. We felt quite independent when we could move into a house of our own. I could only supply my little family with such a shelter. The wife must rustle for a livelihood for herself and two children, for our second daughter was born eight months after my departure.
The 1st of May was the time set for our start from Salt Lake City. Some of our relatives took me as far as Salt Lake City on my way and the wife accompanied me to that point. On Monday, the 30th day of April, President Brigham Young took mv wife and I into the Historian's office and sealed us as husband and wife for time and eternity. This was our first opportunity to receive this sacred ordinance.
Francis M. Lyman.
MY FIRST MISSION.
Preparatory to my first mission I received the training, from my goodly parents, such as is usually given to children born among the Latter-day Saints. My father was but little at home. My mother took every pains she could to have her children in the way of religious training.
Father, though more of a speaker than a writer, did sometimes write letters of instructions, which have had an influence for good upon the family. They have had a controlling effect over me since I came into my teens. Some of these letters addressed to me, which contain choice instructions, and in some instances, prophetic utterances, I think will be appropriate for this article, which will find its way into the hands of young men, and may prove profitable to them as they have to me. The first that I shall give was written the day after I was thirteen years old, and was in the form of simple rules, intended as a birthday writing:
"Great Salt Lake.
Jan. 13th, 1853.
"My Son Marion:
"As the many cares and labors devolving upon me' do and will hinder me from being with you, my feelings of anxious solicitude for you, that while in the course of nature you grow to the state of manhood, you may realize a corresponding moral development, has induced me to write for your consideration and daily practice and application, a few brief rules:
"1st. Honor your father, and obey him as he honors and obeys the Lord; the consequence will be the blessing of God and your father will rest upon you.
"2nd. That you may be respected among your own associates and elsewhere, always speak the truth ; and that the spirit of friendship and kindness may ever be extended to you, be diligent to ever cultivate it in yourself.
"3rd. And that you may be successful in the acquirement of useful knowledge, remember to be studious and observing. In the presence of those who are older, more experienced and wiser than yourself, be silent, that from them you may learn, unless called upon for what you know; then answer in a modest and respectful manner, for by so doing, you will derive knowledge from them and secure their respect and esteem.
"4th. And that you may establish and strengthen in your mind those habits of purity, in your person be always cleanly, and never allow yourself to indulge in any liberties with that which is not your own, however trivial it might be. Ask for what you need and be content with what is granted; for by so doing you will establish your reputation for probity and honor, that will secure you the confidence and esteem of the just and good everywhere, and in its time, secure to you as it has to your father, the High and Holy Priesthood, which, with your faithfulness, will constitute you a minister and savior to your fellowmen.
"5th. And, to attain to all these happy results, you should not only learn the sciences taught in the school^, but there is much else to be learned. You should learn to pray; not with studied speech, but to ask your Father in heaven to bless your parents and your brothers and sisters, the Church, together with the Presidency and ministry of the same in all the world, and also to bless you in your studies and duties with whatever you may need.
"If you are diligent to observe these rules, and practice them in your life constantly, you can hope, when you become a man, to take your place among the just and honorable men of the earth, an honor to yourself and parents, and a blessing to the world of mankind.
"That this may be your happy lot, is the prayer of your father,
"In the name of Jesus.
“Amasa Lyman."
The following was written to me at San Bernardino, California, in my 16th year:
"Sacramento, August 10, 1855.
"Dear Son Marion:
"Yours of the 25th of July is before me. I am glad to hear of the health of the family and that William is recovering from his hurt. I hope this will be an admonition to you all to be more careful. This leaves me, as I hope it may find you, all well. I am glad to hear of the progress of the work on the house. I hope you will do all you can to help it along. * * * *
"Remember Marion that you are getting to an age when you should begin to put on the habits of the man, by learning to take care of our interests in my absence, and feel in so doing that there is a responsibility resting upon you that will increase with your years. Think much of these matters and be studious to learn those things that will enable you, to extend, as you become older, the sphere of your usefulness, and if you can learn to bestow the requisite care and attention on home and its interests it will develop in you the capacity for going abroad to labor in the broader field.
"Remember my son that not yours alone, but the hopes and interests of your father s house hang upon you and your conduct in the future. Let the thought of this infuse the requisite amount of sober thought to rightly temper the inexperience of youth. "To William and Charles, what I have written to Marion, I wish them and Amasa to receive it as to themselves, and try to be manly in their conduct and kind to each other, as brothers should be, that they may receive a father's blessing and repay a mother's anxiety and care for you.
"Marion, be careful to cultivate kind feelings in the family circle, listening to the advice of your mother who will always advise you for your good. Be kind to all your brothers and sisters and thus bind them around you in the strong cords of affection and love that are stronger than death. In this way you will become a savior at home.
"Remember Matilda and her delicate health and fail not to extend to her any attention that may minister to her comfort and health.
"Read this to your mother and all the rest of the family. I wish them to believe me that they are not forgotten by him who is absent, but daily in my prayers are they borne before His throne, who is able to sup ply, that which shall enable us to conquer the asperities of life, and to enjoy peace within ourselves and our home. Remember me kindly to all the men about the place—Uncle David, Brother Whitaker, Sterling and wife and Josiah.
"May the Lord bless and preserve you all until we meet again.
"In the bonds of affection and truth, your father,
"Amasa Lyman.
''To his son F. M. Lyman.''
The following was written to me in my seventeenth year and although there is much in it common place, I will give it all rather than mar it by leaving out a part.
"Great S. L., June 27th, 1856.
"Dear Marion,
San Bernardino, California:
"Your favor of the 1st of June came duly to hand. I was glad to hear of your health and that of the family. I was not a little pleased with the evidences of improvement it brought as well as the matter it contained. I hope this may find you and the family all well as it leaves me. I hope you and William will have good luck in saving your barley. Do not be in a hurry to dispose of it. We may have work for our teams and will require feed. We shall have to buy if we should not have it of our own, or not be able to use our teams to advantage. Take all the care of the stock you can to save them. By next mail let me know how many of our beef steers have been sold and how many are left, if any.
"If there is anything you can do to help Uncle David I hope you will do it. Be careful not to say or do anything calculated to embitter his life. Show him the respect due his years. That will be doing right by him and at the same time strengthen in you the habit of always doing right to all men whether their conduct shall be free Irom fault or otherwise. Yours will be right and bring you the reward of righteousness; be ever mindful of this. Thus you will ever be able to tread safely in the path of rectitude and virtue and constantly enjoy the bliss of an approving conscience for having done right. Now, my son, to become established in this the great principle of salvation is or ought to be the ruling motive of your life. This will' place you beyond the influence of temptation to do wrong. When you look for good men you find them more or less thoughtful, and always truthful in all their actions. Remember the toils and travels of your father and his observance of these principles, by which he has attained to his present position. In this find your encouragement to always be found on the side of right. Remember that under the weight ol care and toil your father must sooner or later yield to the influence of these cares and retire from the field of labor in this sphere. Who then should follow him so properly as my son. Let the thought of this keep you ever mindful of your duty, and thus save you from the follies cl youth, and in so doing may the Lord bless you is the constant prayer of your affectionate father.
“Amasa Lyman, senior.
"To F. M. Lyman. Fail not to write every mail."
The foregoing and others of father's letters received while on a mission will show the anxiety he felt for me and the nature of the instructions he imparted along through my early life. Though I did not appreciate them then as I have since, nor as I do today, I am satisfied they had a controlling influence upon my life and have shaped my course. I commend them to all young men.
I received the office of an Elder under the hands of my father Amasa M. Lyman in San Bernardino, California, at the time of the Reformation in 1856, when I was 16 years old. I was thoroughly imbued with the spirit of the Reformation. The Holy Ghost bore record to my soul that the Gospel as revealed through the Prophet Joseph Smith was true. That, testimony had been in my heart from my infancy. It then burned deeper into the depths of my soul. I was very backward about speaking or praying. The spirit and love of the Gospel abode with me ever after that time. I rejoiced when my companions somewhat older than me took an active part in the Reformation. I would have done the same but for my bashfulness.
My time was generally occupied in farming, handling stock and freighting, from the time I was sixteen till I was twenty years of age. In the spring of 1857, with my father and company, I traveled from San Bernardino to Salt Lake City for the purpose of going to England on my first mission. I was then seventeen years old. On the 24th day of July, of that year, I was at the celebration of Pioneer Day in Big Cottonwood Canyon, when word came to President Brigham Young that an army was moving against the Mormons.
The Elders were called home from all missions, and so were the Saints from California and other places. Instead of going on my mission to England I was sent back to San Bernardino to marry and to move my father's family to Utah. We settled first in Cedar City, and later moved to Beaver.
In the fall of 1859 I took my little family, consisting of a wife and daughter, and moved to Farmington, Davis county, for the purpose of cultivating my father's farm, while he should go on a mission to England. By direction of Bishop John W. Hess I was chosen in December to preside over a Young Men's Literary Association. It was much the same as our Mutual Improvement Association of the present time.
At that time I began to muster courage enough to pray, speak and preside. It was a splendid experience for me, as the sequel disclosed that President Young had directed I should go to England on a mission the following May 1st, 1860.
On January 7th, 1860, I was ordained a Seventy in Farmington by John S. Gleason, and joined the 40th quorum.
Early in March my brother-in-law, Isaac P. Carter, moved my family to Beaver, where my mother and my wife's mother lived. I thought it better to leave them there while I was abroad. During the remainder of March and April I took a borrowed ox team into Beaver canyon and worked my way through snow and ice at the crossings of the stream, and hauled out logs of which I built me a one-roomed log house, about fourteen by fifteen feet square. I did most of the little carpenter work and finishing that was done upon it. We felt quite independent when we could move into a house of our own. I could only supply my little family with such a shelter. The wife must rustle for a livelihood for herself and two children, for our second daughter was born eight months after my departure.
The 1st of May was the time set for our start from Salt Lake City. Some of our relatives took me as far as Salt Lake City on my way and the wife accompanied me to that point. On Monday, the 30th day of April, President Brigham Young took mv wife and I into the Historian's office and sealed us as husband and wife for time and eternity. This was our first opportunity to receive this sacred ordinance.
Francis M. Lyman.
Lyman, Francis M. "My First Mission, II." Contributor. April 1896. pg. 351-355.
MY FIRST MISSION.
II.
On Tuesday, May 1st, 1860, I started from Salt Lake City on my first mission. I was literally without purse or scrip, either to take with me or leave at home. My Uncle Sidney Tanner kindly took my family home to Beaver. In my absence he and many of my good friends and kindred, of Beaver and other places, generously assisted my family so that with the needle work and good management of my wife they fared about as well as our neighbors.
I drove a four mule team for David Savage to the Missouri River for my passage. Only part of our missionary companions camped with us the first night at Brother Ira Eldridge's as follows:—Amasa M. Lyman, Charles C. Rich, John Brown, William H. Dame, John Tobin, Reuben A. McBride and Joseph C. Rich. The brethren of our company who were not missionaries were David Savage, Richard Johnson, Henry H. Noyes and Samuel White. On the fifth of May we overtook Brother Joseph W. Young and company on the Muddy. There were about forty missionaries in his company. On the seventh of May as we were parting with Brother Young's company, Captain Walter M. Gibson, James S. Brown and Samuel L. Adams joined our company. James S. Brown was elected our captain, John Tobin sergeant of the guard and William H. Dame chaplain.
On the 10th of May, E. D. Woolley's company joined us, and with him were Joseph F. and Samuel H. B. Smith, missionaries. Others of the company were, E. D. Woolley, Samuel W. Woolley, Joseph Price. John Cutler, Don C. Babbitt, George Bebee, Alfred Bebee, P. H. Buzzard, F. N. Buzzard, William Capener and Nephi Johnson Davis. On Tuesday, May 15th, we met, on top of Prospect Hill, Captain Reynolds' exploring party, on their way to the headwaters of the Missouri and Yellowstone. On the 16th, Samuel White was run over by his team and wagon, but was not seriously hurt. Our noon halt today was at the point of the Platte River, where Captain James Brown crossed with his detachment of the Mormon Battalion in 1847. My father piloted that detachment from the head of Crow Creek, in Colorado, to Salt Lake Valley.
On the 18th, at our noon camp, Sergeant Mix and squad of ten soldiers, came into our camp from Fort Laramie and arrested two men, Demster and Kelly, who had joined our camp at Parley's Park, the former being charged with robbery and the latter with desertion. The sergeant was also looking for a deserter, Colonel Books, and he claimed that I answered the description. On the evidence of my father and Brother Rich the sergeant concluded he must be mistaken, and I escaped arrest.
On the twenty-first of the month, we rested a day opposite Fort Laramie; built a raft, and Brothers Savage and Dame crossed the river to the fort, on business, and to receive and send mail. Among the mail received was a paper containing a manifesto from Joseph Smith, son of the Prophet Joseph Smith.
On the twenty-fifth there was unpleasantness in camp, over the scarcity of grass and the poor campground. Fault-findings, resignations, justification and a taste of general disagreeableness was experienced. Next morning we renewed our former organization, proceeded on our way and the grass improved. Our noon halt on the twenty-ninth, was at the place where Almon W. Babbit is said to have been killed by Indians.
June 1st, i860. At this point our company divided up and the faster traveling teams pushed out ahead with us. The others took their time so as to keep their stock in good shape for the return trip. Those who concluded to travel slower, were Brothers Buzzards, Bebee and Johnson.
On Wednesday the sixth of June, on the Little Papillion, met the first handcart company of the season, in charge of Captain Daniel Robinson. They had five wagons and forty handcarts, and numbered two hundred and fifty-five souls. They were mostly English, with some Welsh and Swiss. At ten o'clock p, m., Brothers George Q. Cannon, J. D. Ross, John Smith and others came into our camp. The brethren and the company were in the finest of spirits, as was evinced by their songs of joy.
The next morning much good instructions were given to the company, such as their journey made it necessary for them to receive. Father and Elder C. C. Rich instructed them thoroughly. They were joyous. I could not help but think how little they dreamed of the hardships before them.
Sunday, June 7th, we arrived in Florence, Nebraska, all right. The weather was rough during most of our journey. Buffalo were seen occasionally. We frequently encountered bands of Indians. The road was fairly lined with companies for Pike's Peak or California.
Tuesday, June 19th, 1860, at St. Joseph, Missouri, I saw, for the first time, a railroad and cars. I had misgivings about being able to catch my breath, while traveling thirty miles an hour. At Palmyra, in Missouri, we parted with Brother C. C. Rich and his son, Joseph C, and John Tobin. They went in another direction to visit kindred. Our little party then consisted of father, George Q. Cannon, Reuben A. Mc- Bride and myself.
On June 21st, Elder Reuben A. McBride and I parted with father and Brother Cannon in Detroit, Michigan. They continued their journey by Niagara Falls to New York. We crossed Lake Erie to Cleveland, Ohio, in the fine steamer, "Ocean." The lake became boisterous in the night, and I had my first taste of sea-sickness, and I tasted it for a long time. We went to Kirtland to visit the Temple and relatives. We were well received on every hand. Martin Harris took much pains to show us through the Temple. It was in a deplorable condition; as filthy as a stable, for it was used for dumb animals, and was also a rendezvous for the loafing whittlers, who had marred every appointment of beauty in the building. The lettering on the face of the pulpits had been cut out with the penknife. It was painful to see that sacred house so willfully desecrated. Brother Harris gave us all the information about the building that he could. I never saw him but that one time. The first time I ever administered to a sick person was in Kirtland, on that occasion. As I now remember, it was to the mother of Christopher Dixon.
While visiting in Kirtland, my uncle, Jared Randall, would have me ride behind his colt, a fine, large sorrel, eight years old. In 1877, just twenty-seven years later, though uncle had been dead for many years, I rode behind the same sorrel colt, then thirty-five years old. The animal was never shod. He would go from one field to another over rail fences four and a half feet high, as if indeed he was a colt.
We joined father and other brethren in New York City, June 27th. On the twenty-eighth, father and I started for Boston on a two weeks' tour of Massachusetts, New Hampshire and Vermont, to visit our relatives. We visited father's native town, Lyman. On Sunday, July 1st, in that town, we attended the Methodist church and listened to their colored minister. He was an intelligent, fine speaker. The church was crowded to its utmost limit at 5 p. m., when father delivered a very eloquent discourse, full of intense feeling, which brought tears to every eye, including those of the colored minister, who was an interested listener. His reference to his childhood and school days in that neighborhood, and his notice of the old familiar faces that had passed from view, and whose tombstones now marked their resting places in that sacred spot, the cemetery around the church, brought groans, sighs and tears in profusion from all who listened to him. Our visit there, after father's twenty-eight years of absence, caused a sensation in the neighborhood. Father's cousins, the Masons and others, were ever ready to entertain or take us through the country as we preferred.
The Fourth of July we spent with Grandmother Martha Mason Emmerson, in the mountains and timbers in the northern part of New Hampshire, east of Colbrook. She was seventy-three years of age, as straight as an arrow, and with hair as black as a raven, except the locks in front of the ears, which were white. She had the appearance of a woman in the prime of life. She carried the water for home use from a spring fifty yards away; and when I would carry it for her, she said, "No, you may go with me, as you are the only one of Amasa's children that will ever go with grandma to the spring." I am the only one of the family that ever saw her.
We found father's sister, Ruth Goodall, and his half-sister, Lucy Pilbro. His sister Ruth recognized him the moment she saw him, although he parted with her twenty-eight years before, a beardless boy of nineteen; returning, when forty-seven years of age, wearing very heavy whiskers. She was the only one who recognized him. His mother would have it that I was her son, Amasa, instead of father.
We were as far north as Derbyline, on the border of Quebec, in Vermont. We visited Cousin lames L. Mason, the superintendent of the Concord Coach Factory, in Concord, N. H. Also Cousin Percy Mason, in Boston, who was known as Rev. Father Mason, the city missionary. In childhood my father's home was with him for seven years. He stood six feet four inches in height and weighed three hundred pounds. As he walked through an ordinary door clothed in his morning gown of many colors, he would touch each side. On the nth of July we took cars for Providence, on our way to New York. That day we met for the first time our ever after dear friend and brother, James Dwyer, who supplied us with a liberal luncheon of luscious fruits. A surprise from a new friend like that was refreshing indeed.
In New York we were entertained by Brother Cotall. There we found Brother C. C. Rich. The rest of our missionary brethren were in Williamsburg. I took part with other young brethren in a meeting in Williamsburg. Our talks were very brief. We administered to many who were sick. That was the first meeting in which I took any active part on my first mission. Father would not trust me to speak or pray in his meetings in his native town nor in Boston, and I was glad of it.
Saturday, July 14, 1860, we took steerage passage on board the steamer Edinburgh for Liverpool, and steamed out on our voyage at 12 o'clock noon. Our party was made up as follows: Elders Amasa M. Lyman, Charles C. Rich, John Brown, James S. Brown, William H. Dame, David M. Stuart, Joseph F. Smith, Samuel H. B. Smith, Reuben A. McBride, John Tobin, Samuel L. Adams, Joseph C. Rich and myself. The passage over the sea was monotonous and lasted till 7 a. m. Friday, July 27, when we arrived safely in dock at Liverpool, England. There were two sectarian religious services on the way over, and some little inquiry after the Gospel. As we sighted Cape Clear, on the 25th, we also came in sight of a fleet of war steamers, eleven in number, near Bantry Bay. The appearance was imposing.
It was pleasant to set our feet again on solid ground. We were heartily welcomed at 42 Islington by Brother N. V. Jones. After a day or two of rest our fields of labor were designated to us. We were further instructed by the Apostles in regard to our duties, being duly warned of the danger that beset the way of the Elder. We were particularly charged to avoid the temptations of women, wine and money.
Elder John Brown and I were appointed to labor in London conference under the Presidency of Bro. John Cook.
We went to our field of labor on Monday, July 30th. That day found us in the great city of London, the front of the world, just three months' travel from Salt Lake City. Now we can make the trip in about two weeks. Our first introduction to missionary work was Tuesday evening, July 31st, at the Holloway branch. Then I broke the ice in my simple way and bore testimony to the truth of the Gospel as revealed through the Prophet Joseph Smith in this dispensation. The entering of a young man upon the life of a preacher of the Gospel is one of the most trying ordeals of a good man's life. I say in a good man's life, because I believe the ordeals in the life of a bad man are very much more trying than those in the experience of a good man. There comes relief from the trials of good men, but the wicked are always under distressing pressure.
After our first meeting we met our President, John Cook, for the first time. We found him a man of integrity and of abiding faith in God and the Gospel. Brother Brown was an experienced missionary and from him and President Cook I gathered much valuable information in regard to the practical work of preaching the Gospel. They were both sincere and humble workers. Our spirits ran harmoniously together. We went to work in real earnest. We taught the Gospel by example as well as precept. We carefully avoided wine and strong drink. Under strict instructions from our file leaders we carefully avoided all familiarity with women. The occasional misfortunes of some of our fellow missionaries were standing warnings to us to avoid the very appearance of evil. Upon this subject the following words of President Brigham Young in his instructions to us April 25th, 1860, in Salt Lake City, in the Historian's office, were still ringing in our ears:—"Some of our missionaries, after an absence of two or three years, return with their eyes cast down; their countenances are fallen. I wish you to take such a course that you can come home with your heads up. Keep yourselves clean, from the crown of your head to the soles of your feet—be pure in heart—otherwise you will return bowed down in spirit and with a fallen countenance, and will feel as though you never could rise again. When the quorum of the Twelve was first organized, Joseph said that the Elders of Israel, and particularly the Twelve Apostles, would receive more temptations, be more buffeted, and have greater difficulties to escape the evil thrown in their way by females than by any other means. This is one of Satan's most powerful auxiliaries with which to weaken the influence of the ministers of Christ, and bring them down from their high position and calling into darkness, shame and disgrace. You will have to guard more strictly against that than against any other evil that may beset you. Make up your minds not to yield for one moment to the subtle insinuations of the animal propensities of your natures while you are absent on the Lord's errand. Rather suffer your head to be taken from your shoulders than to sacrifice your honor, violate your covenants, and forfeit the sacred trust reposed in you.
''Some of you will again visit your parents and friends in your native lands. This no doubt will be very agreeable; but do not sit down in your ancestral homes with a purpose to stay there, but let your missions be first and foremost, to preach the Gospel of life and salvation to the people, and gather them to the place appointed. I do not think there was worse said about the Savior and His disciples in ancient days than has been said about the people of Utah in modern times. Take no notice of this, but attend to the business about which you have been sent. Tell this generation the truth and pass along. Many will tell you that your religion is all error. Reply that you will make an exchange with them of ten errors for one truth. Do not contend or argue much, but pass along peaceably and preach the first principles of the Gospel—faith in God and in His Sor Jesus Christ, and teach the people to repent of their sins and be baptized for the remission of them, and they shall receive the gift of the Holy Ghost through the laying on of the hands of the Elders. It is often the case that some wish to preach about things of which they have little or no knowledge. Let alone that which you do not know or most assuredly believe to be true—doctrines which you do not perfectly understand, and strive to be honest. If you do not understand a doctrine or a portion of scripture, when information is asked of you, say that the Lord has not revealed that to you, or that He has not opened your understanding to grasp it, and that you do not feel safe in giving an interpretation until. He does."
Francis M. Lyman.
MY FIRST MISSION.
II.
On Tuesday, May 1st, 1860, I started from Salt Lake City on my first mission. I was literally without purse or scrip, either to take with me or leave at home. My Uncle Sidney Tanner kindly took my family home to Beaver. In my absence he and many of my good friends and kindred, of Beaver and other places, generously assisted my family so that with the needle work and good management of my wife they fared about as well as our neighbors.
I drove a four mule team for David Savage to the Missouri River for my passage. Only part of our missionary companions camped with us the first night at Brother Ira Eldridge's as follows:—Amasa M. Lyman, Charles C. Rich, John Brown, William H. Dame, John Tobin, Reuben A. McBride and Joseph C. Rich. The brethren of our company who were not missionaries were David Savage, Richard Johnson, Henry H. Noyes and Samuel White. On the fifth of May we overtook Brother Joseph W. Young and company on the Muddy. There were about forty missionaries in his company. On the seventh of May as we were parting with Brother Young's company, Captain Walter M. Gibson, James S. Brown and Samuel L. Adams joined our company. James S. Brown was elected our captain, John Tobin sergeant of the guard and William H. Dame chaplain.
On the 10th of May, E. D. Woolley's company joined us, and with him were Joseph F. and Samuel H. B. Smith, missionaries. Others of the company were, E. D. Woolley, Samuel W. Woolley, Joseph Price. John Cutler, Don C. Babbitt, George Bebee, Alfred Bebee, P. H. Buzzard, F. N. Buzzard, William Capener and Nephi Johnson Davis. On Tuesday, May 15th, we met, on top of Prospect Hill, Captain Reynolds' exploring party, on their way to the headwaters of the Missouri and Yellowstone. On the 16th, Samuel White was run over by his team and wagon, but was not seriously hurt. Our noon halt today was at the point of the Platte River, where Captain James Brown crossed with his detachment of the Mormon Battalion in 1847. My father piloted that detachment from the head of Crow Creek, in Colorado, to Salt Lake Valley.
On the 18th, at our noon camp, Sergeant Mix and squad of ten soldiers, came into our camp from Fort Laramie and arrested two men, Demster and Kelly, who had joined our camp at Parley's Park, the former being charged with robbery and the latter with desertion. The sergeant was also looking for a deserter, Colonel Books, and he claimed that I answered the description. On the evidence of my father and Brother Rich the sergeant concluded he must be mistaken, and I escaped arrest.
On the twenty-first of the month, we rested a day opposite Fort Laramie; built a raft, and Brothers Savage and Dame crossed the river to the fort, on business, and to receive and send mail. Among the mail received was a paper containing a manifesto from Joseph Smith, son of the Prophet Joseph Smith.
On the twenty-fifth there was unpleasantness in camp, over the scarcity of grass and the poor campground. Fault-findings, resignations, justification and a taste of general disagreeableness was experienced. Next morning we renewed our former organization, proceeded on our way and the grass improved. Our noon halt on the twenty-ninth, was at the place where Almon W. Babbit is said to have been killed by Indians.
June 1st, i860. At this point our company divided up and the faster traveling teams pushed out ahead with us. The others took their time so as to keep their stock in good shape for the return trip. Those who concluded to travel slower, were Brothers Buzzards, Bebee and Johnson.
On Wednesday the sixth of June, on the Little Papillion, met the first handcart company of the season, in charge of Captain Daniel Robinson. They had five wagons and forty handcarts, and numbered two hundred and fifty-five souls. They were mostly English, with some Welsh and Swiss. At ten o'clock p, m., Brothers George Q. Cannon, J. D. Ross, John Smith and others came into our camp. The brethren and the company were in the finest of spirits, as was evinced by their songs of joy.
The next morning much good instructions were given to the company, such as their journey made it necessary for them to receive. Father and Elder C. C. Rich instructed them thoroughly. They were joyous. I could not help but think how little they dreamed of the hardships before them.
Sunday, June 7th, we arrived in Florence, Nebraska, all right. The weather was rough during most of our journey. Buffalo were seen occasionally. We frequently encountered bands of Indians. The road was fairly lined with companies for Pike's Peak or California.
Tuesday, June 19th, 1860, at St. Joseph, Missouri, I saw, for the first time, a railroad and cars. I had misgivings about being able to catch my breath, while traveling thirty miles an hour. At Palmyra, in Missouri, we parted with Brother C. C. Rich and his son, Joseph C, and John Tobin. They went in another direction to visit kindred. Our little party then consisted of father, George Q. Cannon, Reuben A. Mc- Bride and myself.
On June 21st, Elder Reuben A. McBride and I parted with father and Brother Cannon in Detroit, Michigan. They continued their journey by Niagara Falls to New York. We crossed Lake Erie to Cleveland, Ohio, in the fine steamer, "Ocean." The lake became boisterous in the night, and I had my first taste of sea-sickness, and I tasted it for a long time. We went to Kirtland to visit the Temple and relatives. We were well received on every hand. Martin Harris took much pains to show us through the Temple. It was in a deplorable condition; as filthy as a stable, for it was used for dumb animals, and was also a rendezvous for the loafing whittlers, who had marred every appointment of beauty in the building. The lettering on the face of the pulpits had been cut out with the penknife. It was painful to see that sacred house so willfully desecrated. Brother Harris gave us all the information about the building that he could. I never saw him but that one time. The first time I ever administered to a sick person was in Kirtland, on that occasion. As I now remember, it was to the mother of Christopher Dixon.
While visiting in Kirtland, my uncle, Jared Randall, would have me ride behind his colt, a fine, large sorrel, eight years old. In 1877, just twenty-seven years later, though uncle had been dead for many years, I rode behind the same sorrel colt, then thirty-five years old. The animal was never shod. He would go from one field to another over rail fences four and a half feet high, as if indeed he was a colt.
We joined father and other brethren in New York City, June 27th. On the twenty-eighth, father and I started for Boston on a two weeks' tour of Massachusetts, New Hampshire and Vermont, to visit our relatives. We visited father's native town, Lyman. On Sunday, July 1st, in that town, we attended the Methodist church and listened to their colored minister. He was an intelligent, fine speaker. The church was crowded to its utmost limit at 5 p. m., when father delivered a very eloquent discourse, full of intense feeling, which brought tears to every eye, including those of the colored minister, who was an interested listener. His reference to his childhood and school days in that neighborhood, and his notice of the old familiar faces that had passed from view, and whose tombstones now marked their resting places in that sacred spot, the cemetery around the church, brought groans, sighs and tears in profusion from all who listened to him. Our visit there, after father's twenty-eight years of absence, caused a sensation in the neighborhood. Father's cousins, the Masons and others, were ever ready to entertain or take us through the country as we preferred.
The Fourth of July we spent with Grandmother Martha Mason Emmerson, in the mountains and timbers in the northern part of New Hampshire, east of Colbrook. She was seventy-three years of age, as straight as an arrow, and with hair as black as a raven, except the locks in front of the ears, which were white. She had the appearance of a woman in the prime of life. She carried the water for home use from a spring fifty yards away; and when I would carry it for her, she said, "No, you may go with me, as you are the only one of Amasa's children that will ever go with grandma to the spring." I am the only one of the family that ever saw her.
We found father's sister, Ruth Goodall, and his half-sister, Lucy Pilbro. His sister Ruth recognized him the moment she saw him, although he parted with her twenty-eight years before, a beardless boy of nineteen; returning, when forty-seven years of age, wearing very heavy whiskers. She was the only one who recognized him. His mother would have it that I was her son, Amasa, instead of father.
We were as far north as Derbyline, on the border of Quebec, in Vermont. We visited Cousin lames L. Mason, the superintendent of the Concord Coach Factory, in Concord, N. H. Also Cousin Percy Mason, in Boston, who was known as Rev. Father Mason, the city missionary. In childhood my father's home was with him for seven years. He stood six feet four inches in height and weighed three hundred pounds. As he walked through an ordinary door clothed in his morning gown of many colors, he would touch each side. On the nth of July we took cars for Providence, on our way to New York. That day we met for the first time our ever after dear friend and brother, James Dwyer, who supplied us with a liberal luncheon of luscious fruits. A surprise from a new friend like that was refreshing indeed.
In New York we were entertained by Brother Cotall. There we found Brother C. C. Rich. The rest of our missionary brethren were in Williamsburg. I took part with other young brethren in a meeting in Williamsburg. Our talks were very brief. We administered to many who were sick. That was the first meeting in which I took any active part on my first mission. Father would not trust me to speak or pray in his meetings in his native town nor in Boston, and I was glad of it.
Saturday, July 14, 1860, we took steerage passage on board the steamer Edinburgh for Liverpool, and steamed out on our voyage at 12 o'clock noon. Our party was made up as follows: Elders Amasa M. Lyman, Charles C. Rich, John Brown, James S. Brown, William H. Dame, David M. Stuart, Joseph F. Smith, Samuel H. B. Smith, Reuben A. McBride, John Tobin, Samuel L. Adams, Joseph C. Rich and myself. The passage over the sea was monotonous and lasted till 7 a. m. Friday, July 27, when we arrived safely in dock at Liverpool, England. There were two sectarian religious services on the way over, and some little inquiry after the Gospel. As we sighted Cape Clear, on the 25th, we also came in sight of a fleet of war steamers, eleven in number, near Bantry Bay. The appearance was imposing.
It was pleasant to set our feet again on solid ground. We were heartily welcomed at 42 Islington by Brother N. V. Jones. After a day or two of rest our fields of labor were designated to us. We were further instructed by the Apostles in regard to our duties, being duly warned of the danger that beset the way of the Elder. We were particularly charged to avoid the temptations of women, wine and money.
Elder John Brown and I were appointed to labor in London conference under the Presidency of Bro. John Cook.
We went to our field of labor on Monday, July 30th. That day found us in the great city of London, the front of the world, just three months' travel from Salt Lake City. Now we can make the trip in about two weeks. Our first introduction to missionary work was Tuesday evening, July 31st, at the Holloway branch. Then I broke the ice in my simple way and bore testimony to the truth of the Gospel as revealed through the Prophet Joseph Smith in this dispensation. The entering of a young man upon the life of a preacher of the Gospel is one of the most trying ordeals of a good man's life. I say in a good man's life, because I believe the ordeals in the life of a bad man are very much more trying than those in the experience of a good man. There comes relief from the trials of good men, but the wicked are always under distressing pressure.
After our first meeting we met our President, John Cook, for the first time. We found him a man of integrity and of abiding faith in God and the Gospel. Brother Brown was an experienced missionary and from him and President Cook I gathered much valuable information in regard to the practical work of preaching the Gospel. They were both sincere and humble workers. Our spirits ran harmoniously together. We went to work in real earnest. We taught the Gospel by example as well as precept. We carefully avoided wine and strong drink. Under strict instructions from our file leaders we carefully avoided all familiarity with women. The occasional misfortunes of some of our fellow missionaries were standing warnings to us to avoid the very appearance of evil. Upon this subject the following words of President Brigham Young in his instructions to us April 25th, 1860, in Salt Lake City, in the Historian's office, were still ringing in our ears:—"Some of our missionaries, after an absence of two or three years, return with their eyes cast down; their countenances are fallen. I wish you to take such a course that you can come home with your heads up. Keep yourselves clean, from the crown of your head to the soles of your feet—be pure in heart—otherwise you will return bowed down in spirit and with a fallen countenance, and will feel as though you never could rise again. When the quorum of the Twelve was first organized, Joseph said that the Elders of Israel, and particularly the Twelve Apostles, would receive more temptations, be more buffeted, and have greater difficulties to escape the evil thrown in their way by females than by any other means. This is one of Satan's most powerful auxiliaries with which to weaken the influence of the ministers of Christ, and bring them down from their high position and calling into darkness, shame and disgrace. You will have to guard more strictly against that than against any other evil that may beset you. Make up your minds not to yield for one moment to the subtle insinuations of the animal propensities of your natures while you are absent on the Lord's errand. Rather suffer your head to be taken from your shoulders than to sacrifice your honor, violate your covenants, and forfeit the sacred trust reposed in you.
''Some of you will again visit your parents and friends in your native lands. This no doubt will be very agreeable; but do not sit down in your ancestral homes with a purpose to stay there, but let your missions be first and foremost, to preach the Gospel of life and salvation to the people, and gather them to the place appointed. I do not think there was worse said about the Savior and His disciples in ancient days than has been said about the people of Utah in modern times. Take no notice of this, but attend to the business about which you have been sent. Tell this generation the truth and pass along. Many will tell you that your religion is all error. Reply that you will make an exchange with them of ten errors for one truth. Do not contend or argue much, but pass along peaceably and preach the first principles of the Gospel—faith in God and in His Sor Jesus Christ, and teach the people to repent of their sins and be baptized for the remission of them, and they shall receive the gift of the Holy Ghost through the laying on of the hands of the Elders. It is often the case that some wish to preach about things of which they have little or no knowledge. Let alone that which you do not know or most assuredly believe to be true—doctrines which you do not perfectly understand, and strive to be honest. If you do not understand a doctrine or a portion of scripture, when information is asked of you, say that the Lord has not revealed that to you, or that He has not opened your understanding to grasp it, and that you do not feel safe in giving an interpretation until. He does."
Francis M. Lyman.
Lyman, Francis M. "My First Mission, III." Contributor. May 1896. pg. 410-417.
MY FIRST MISSION.
III.
I esteemed myself very fortunate in being located in London. We were frequently visited by experienced Elders who went there to see the sights. We always managed to get good service out of them.
Thursday, December 27th, we were surprised by Elders N. V. Jones, E. H. Blackburn, John L. Smith, Jesse N. Smith, William W. Cluff and William C. Staines. Some of these were bound for the continent of Europe. I accompanied them to get their passports from the American minister; to see sights in the day, but was very careful that they had ample opportunities to preach the Gospel every night to the inhabitants of London.
On the last day of i860, Elder George J. Taylor came to London and took up his labors there as a traveling Elder with us.
January 8th, 1861, Elder John Brown entered upon the duties of president of the London conference, Brother Cook being released to emigrate to Zion. About this time Elder John S. Larson, my old-time friend, spent a few days with me in my ministry.
During the winter we were visited by Elders Charles W. Penrose, William Jeffries, Joseph C. Rich and others. On the twenty-sixth of April, 1861, we received the news of hostilities having fairly commenced in the United States; of the fall of Fort Sumpter into the hands of the Secessionists. The information was startling and profound. We could at once see the beginning of the fulfillment of that great prophecy of the Prophet Joseph Smith, on the twenty-fifth day of December, 1832, over twenty-eight years before, which reads as follows:
"Verily thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls.
"The day will come that war will be poured out upon all nations, beginning at that place.
"For behold, the Southern States shall be divided against the Northern States, and the Southern States will call upon other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations.
"And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshalled and disciplined for war. And it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceeding angry, and shall vex the Gentiles with a sore vexation; and thus, with the sword, and by bloodshed, the inhabitants of the earth shall mourn; and with famine and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath and indignation and chastening hand of an Almighty God, until the consumption decreed, hath made a full end of all nations.
"That the cry of the Saints, and the blood of the Saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies.
"Wherefore, stand ye in holy places, and be not moved until the day of the Lord come; for behold it cometh quickly, saith the Lord. Amen."
When prophecy has long remained unfulfilled, man inclines to become sceptical about its ultimate fulfillment. Much oi the above was fulfilled during that war of the rebellion, when South Carolina led in the division of the Southern States against the Northern States. The Southern States did call upon Great Britain for help. Slaves did rise up against their masters, and were disciplined for war. The war of the rebellion did certainly result in the death and misery of many souls. Certainly, with the sword, and by bloodshed, the inhabitants of the earth have mourned; and with famine and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, have the inhabitants of the earth been made to feel the wrath and indignation and chastening hand of Almighty God. There are prospects bristling around us that all will yet be fulfilled. The final consumption can be no more remarkable than what has come to pass already. From that day throughout the remainder of our mission the newspapers of the day were emphasized with bloody news from our native land.
By this time we were fairly into our missionary work and were at home in our labors. Much of our time was occupied in looking up and renewing the spirit and life of the Gospel in many who had been cut oft from the Church for various causes. Some seemed to have been cut off without cause, or for insufficient cause. Many had fallen by the wayside because of too exacting measures introduced at different times. Some were warmed into newness of life. Baptisms became more frequent in the mission and a better feeling of confidence was established in the hearts of the people.
In April, 1861, we sent over eighty people at one time for Zion. Our work was rather closely applied to the organized branches which needed our attention. Strangers who heard the Gospel from us were those who were seeking after it and found their way to our halls. Ours was not a Pentecostal season. Still a right good work was done. I have since thought that if we had been put more upon our own resources and depended more upon the Lord to have fed and lodged us, the Gospel would have been taken into more homes, and a wider field and possibly a more profitable one in the salvation of souls would have been found.
I believe it a wise course to keep the Saints in good strong branches where they receive the Gospel, so they may get experience in the principles and be fairly well matured in their faith before the gathering to Zion.
Then good judgment should prevail in arranging the labors of the local ministry to care chiefly for the gathered flocks. Elders from Zion ought to be kept as much as possible in the field, prosecuting and sending their recruits to the organized branches, or if too far away they can organize new branches and man them with Deacons, Teachers, Priests and Elders, for the local ministry.
It was a rare thing for one of our Valley or native Elders to get into transgression. It did happen some times. The misery and utter desolation of the soul that thus sinned was such a terrible warning to every one who witnessed it, that the bare thought of it was a horror. But as in the case of intemperance, there are some who are not deterred by the destruction of others.
I soon learned the only safe way for an Elder was to shun the appearance of evil—to avoid temptation. Those who seek to avoid temptation are themselves avoided by it. Upon the same principle that if we indulge in wrong doing, opportunities for wrong doing get easily in our way. Where brethren fell into sin, it was in consequence of improper liberties being taken which courted temptations that human nature was too weak to resist.
An excess of frivolity and nonsense should be avoided. Whatever of scuffling and playing Elders must indulge in should be with their brethren and never with women or girls. It is better not to accept presents from girls. They should not keep company with nor do any sparking of girls. In attending worship, social gatherings or places of amusement the Elders should not take the arm of a sister in going or returning. Proper courtesy and consideration need not be neglected on any occasion. Modesty and proper reserve will always command the respect and confidence of the good, and the fellowship of the Holy Spirit.
Elder George Q. Cannon, of the Twelve Apostles, arrived in England December 21st, i860, and was associated with Elders Lyman and Rich in the Presidency of the European mission. At the beginning of the year 1861 he became the editor of the Millennial Star, Vol. 23. In company with President Cannon came his wife, and Elders John M. Kay, William C. Staines, C. V. Spencer and John Needham.
Those three Presidents were exceptionally careful and exemplary men in all the walks of life. Their example and corresponding instructions were potent among the Elders. A high standard of morality was thus maintained throughout the mission. Every part of that broad mission received fair consideration at their hands. Foreign missions had received quite a backset when the Elders were called home in 1857, and it became the duty and pleasure of those Apostles and the Elders sent out with them to re-establish the missions of the Eastern world, and to breathe anew into them the breath of life. Methods in the ministry were somewhat changed. Elders were put upon their metal to get along without a stipend. They were to live among the people who would feed, lodge and clothe them. That course brought the Elders and people closer together, and was a great improvement in the mission. I received the following characteristic letter from my father:
42 Islington, Liverpool, England, May 22nd, 1861.
"My Dear Marion, London:
"Yours of the 21st is at hand with enclosure, for which accept my thanks. I was very happy to hear of your health and happiness in your labors, and hope they may continue with that increase which your growing responsibilities require, and which humble, honest devotion to the truth will produce. In this path my son seek greatness, in the acquirement of extended capacity for the accomplishment of works of righteousness, in the midst of the corruptions of the world that surround us, which constitute the foes with whom we have to contend, and the opposition we meet in our path. Strive manfully for the victory first over yourself, that every feeling of your soul, and all its aspirations may be seasoned with truth's heavenly influence,% so that the whole current of your thoughts and being shall become established in an upward tendency in the path of innocence and virtue.
"Thus the principles of purity, as the elements of happiness, become the constant food of the mind, imparting constantly the elements of increasing strength, and expansion, of the soul's ability for the more extended enjoyment of that intellectual joy and happiness, for which it is most admirably prepared, with its heaven provided constitution for greatness and glory.
"I am pleased to hear that you are writing to Beaver. I have not had anything from there lately. My last news from home was good. Prospects good for crops of grain this year. So I hope ours at home may have bread. The emigration has gone, our visitors have left and we are quite lonesome. I expect to start for Ireland on Friday night where we expect to spend the two following Sabbaths, after which, if we are not hindered, we shall visit Sheffield, then we expect to go to your little (?) town, and if its limited resources should prove sufficient to extend to us some limited accommodations in the way of lodgings and something to sustain poor humanity for a time, we shall most likely make it our headquarters for a brief period while we visit some of the contiguous conferences, by way of closing up our labors previous to our visiting the continent. My health is not very good. I am troubled some with a cough and loss of appetite for food. I saw a letter this morning from Brother D. M. Stuart. He is well and the work is moving finely in his district. Baptisms are frequent and increasing, as is the spirit of inquiry among the people.
"An incident of some importance transpired with us last night, of which I would make mention before closing my epistle. I do not mention it because it is new or rare, for crimes have been perpetrated before now, and the commission of wrong has been so frequent that the world of men have become so familiar with the very frequent recurrence of these things, or actions, that effect their happiness, that men seldom laugh for joy, or weep for sorrow, unless its cause is found within the circle of their personal or home interests.
"It is the near approach of the incident above mentioned, to ourself, that has fixed it in our mind not to be forgotten, for what could develop more poignant grief in the soul, than that aggravating cause that saps the foundation of mutual confidence between man and man, and plants the seeds of. distrust and leaves its unhappy subject the helpless victim of jealousy, more cruel than the grave, and like it, never satisfied. You may think perhaps by this time that some dire calamity has visited our circle, but it is not so, for while dark clouds portending evil are hanging in sullen gloom around a world doomed to destruction and irretrievable ruin, a new star has arisen, its genial rays have pierced the surrounding gloom, and their gentle beams reflecting heaven's smile, have fallen upon the pathway of poor humanity. Sister Cannon last night presented to her husband a fine, healthy daughter. So the smile of infant innocence has come to cheer the home of Bro. George.
"Ours is the joy of the friend who rejoices in his brother's acquisition of the elements of happiness. We say then to the infant stranger welcome to our poor home, that you may add your joy to ours and thus increase the aggregate of human happiness, and unite your efforts with ours to bear the ills of life, and thus render its burthens light, and cheer with the light of your innocence the darkness of the night, through which we struggle onward to that day that shall know no sorrow, to participate in these our labors, and share in our joys. Thou art welcome little stranger, and may the sunlight of peace ever shine on thy path, and no clouds of sorrow ever cast their dark shadows on thy way!
"With kind regards, in which Brothers Rich and Cannon join, I subscribe myself,
Your father affectionately,
"Amasa M. Lyman."
In June, 1861, there was a very remarkable and destructive fire in Southwark on the sunny side of the Thames, just below the London bridge, which burned for weeks. The firemen could not extinguish it. It was, however, kept within certain limits and finally exhausted itself. It was said to have destroyed more in value than the great fire of London in the sixteenth century, in memory of which the London monument was erected.
About the middle of July we enjoyed a feast of fat things on the occasion of a visit to our London Conference of Presidents Lyman, Rich and Cannon and Elders James S. Brown, Jos. C. Rich, Joseph Bull, Samuel L. Adams and Wm. Bramall. The doctrines of the Gospel were presented in great power to large and attentive gatherings of Saints and strangers in St. George's Hall, where we usually held our conferences. Through the Apostles we had a time of refreshing from the Lord. Elder Wm. C. Staines made an able president of the London Conference after the emigration of President John Cook. Elder John Brown was our pastor or district president.
Our meeting houses were not always the best. We did all we could in that matter. One of the most peculiar places of meeting we had was in Deptford. It was a railway arch fitted up for a temperance hall. We dedicated it for our use on Sunday, July 21, 1861. We were quite comfortable in it, but it took some time to get used to the trains running over our heads every fifteen minutes, which made us tremble in every limb. Many strangers came in among us there and heard us preach the Gospel.
On Monday, the 22nd of July, in company with Elders John Brown, James S. Brown, Joseph Bull, Joseph C. Rich, Sam'l L. Adams, George J. Taylor and Edward Grovis, the tailor, I ran out into the country and spent the day at Windsor Castle. The scenery about us for over twenty miles was charming. Quite a relief to get out of smoky London. Windsor is one of the most noted relics of olden times. It was undergoing much needed repairs. We were admitted to the State apartments. We also visited Eton College and the regata. The castle grounds and forests were delightful. The huge old elms set by hand of man centuries ago run out in rows in different directions across the grounds. It made us an outing long to be remembered.
July 26th I parted company with Elder G. J. Taylor, as he went to preside over the Essex Conference.
August 1st Brothers William Fotheringham and John Talbot arrived in London. Other Elders crossed the sea with them to labor in England who could not do missionary work in the United States on account of the war. Elder Fotheringham joined me in a house to house labor in London, and in our public gatherings. From him I learned many valuable lessons. It was always profitable to me to have the society of such experienced men.
I here insert a letter I received from my father, so full of good things that it will be profitable to young men who may chance to read it:
''Glasgow, Scotland,
"July 25, 1861.
"My Dear Marion:
"Your favor of the 23rd inst. came to hand. I was pleased to hear of your health and happiness in your associations in your field of labor. I hope most earnestly that your footsteps may ever be found in the paths of purity and truth. That the dark clouds of sorrow for wrongs we have done may never drag their darkening shadows across our pathway. May virtue ever render our paths radiant with its heavenly light. That a consciousness of purity of purpose and singleness of intention, may impart the confidence of truth to strengthen and the light of hope to cheer us in the midst of our toils, and save us from the insidious power of the tempter, whose seductive influences are scattered so thickly along the path we travel in the discharge of the multiplied and various duties that make up the aggregate of labor of love and mercy.
I hope, my son, you will not fail to consider the importance connected with the improvement of your language and manners, in view of occupying a position in life that will bring you into close connection with the people as a teacher. Taking this view of what may become a lifelong labor, you can hardly fail to see the advantage of an easy address and a genial deportment that will ever secure to you the favorable and kind attention of all with whom you may associate, or to whom your labor may extend. To attain to this really and much to be prized position it does not follow that a man must have all the advantages of a scholastic education. If a man will be careful in observing what in manners and language are good and pleasing, such we should copy, and in doing so we are able to leave off the use of anything rude in speech or manners that we may have contracted as a habit from the force of circumstances that have surrounded and influenced us in early life. By taking this course while you are entering upon the duties of life do not fail to watch yourself in these matters, and always remember that your manners ever reach the people before, or in advance of the truth you may have to teach them. If they are offensive, you are spurned and rejected. An agreeable and pleasing manner will secure the favorable entertainment of yourself and the truth you have to teach.
"It is not in the public assembly alone that this propriety of action and of principle should be observed, but in the every-day associations with our friends in the private walks of life. There our language and manners, as in public, should be correct and proper, thus cultivating in private those accomplishments that will ever be your letter of recommendation and introduction to the society of the enlightened and the refined men of the world. Remember that this course of conduct will ever bring the sunlight of friendship to your path, and encouragement in the great battle of truth for its legitimate rule in the earth, in which we are and expect to continue to struggle while we continue in this world of sin and sorrow.
"Since I left London my health has been tolerably good. Our London party are all well. We have finished our disagreeable business which resulted in the excommunication of Elder John Lobin.
"I expect to leave here tomorrow for Liverpool with Brother Cannon. Brother Staines will go direct to London and will give you details of our visit to the home of the Scots.
"With sentiments of kindest regards in which the brethren join me,
"I subscribe myself your father affectionately,
"Amasa M. Lyman.
"To F. M. L."
About this August Elder George Reynolds was called into the ministry in London, and has been a public servant in this Church ever since. Elder Robert Hodgert came to London for his health from Bristol, his field of labor. We found him at his father's. His sickness was fatal, as he died soon after he reached his home in Provo, Utah.
Another letter of instruction from my lather:
"Hull, Eng., Aug. 17, 1861.
"My Dear Marion:
"I improve the present moment to comply with the request in your last, that I should write you before leaving for the continent. * * * As each day reminds me of its importance, I will here suggest for your consideration that you should do better in keeping your daily journal than I have done. You should cultivate the habit of writing as well as preserving matter for your history. In the future you will feel the want of this when if you have not preserved it, you will have the sorrowful reflection that you need it but cannot get it. This I have felt and would that you might escape from this evil and this source of sorrow in the history of the negligent and careless in these matters.
"You remarked to me when I was with you that sometimes you felt you could not write. That feeling you should make a study and persistent effort to overcome by writing, and feeling it is necessary. Whatever time you can use in this way is not wasted, but is, the more you indulge in it, strengthening the habit of expressing thought in this way, and thus enlarging your capacity for usefulness when you shall no longer be able to endure the labors of your present mode of spreading the truth among the people. To secure the advantage of a full journal and one that will be valuable as a matter of reference for historical matter, it should not only furnish you with a note of your whereabouts, but its value will be greatly enhanced by taking this course: when you mention a meeting as attended by yourself or others, make a mention of the subject treated or the instruction given. This will confer on you two benefits, the present cultivation of a proper habit, and the other, that when used as a matter of reference it will, if fully kept in the manner I have indicated, be more richly suggestive of the facts that the historian will need, which if not thus preserved could not by any means be rendered available for historic or other purposes. Some little thought bestowed on this matter will yield a harvest of blessing in a coming day, as it all tends to self-improvement, and that is what we have to accomplish in the present and future of our being.
"We often suffer the thought to influence us that this must be done, while the others may be neglected. This should not be; respect should be had for everything that will improve the mind and increase the capacity for doing good in the world, and laying a foundation sure lor future greatness and glory in the Kingdom of our Father. Strive to entertain liberal and extended views of that which constitutes our life labor in the present to prepare us for a future of ever increasing glory and felicity as we pursue our onward and interminable journey through an extent that is endless, as we move in the scale of intellectual being to our high and holy destiny with our Father. * * * *
"We think some of having a conference of the American missionaries some time about the next Christmas holidays. That will give the Elders all a chance to see each other. The meeting will probably be in Birmingham. With kind regards to Bros. Staines and Brown in which Bro. Rich joins, I subscribe myself your Father most affectionately,
“Amasa M Lyman."
Francis M. Lyman.
MY FIRST MISSION.
III.
I esteemed myself very fortunate in being located in London. We were frequently visited by experienced Elders who went there to see the sights. We always managed to get good service out of them.
Thursday, December 27th, we were surprised by Elders N. V. Jones, E. H. Blackburn, John L. Smith, Jesse N. Smith, William W. Cluff and William C. Staines. Some of these were bound for the continent of Europe. I accompanied them to get their passports from the American minister; to see sights in the day, but was very careful that they had ample opportunities to preach the Gospel every night to the inhabitants of London.
On the last day of i860, Elder George J. Taylor came to London and took up his labors there as a traveling Elder with us.
January 8th, 1861, Elder John Brown entered upon the duties of president of the London conference, Brother Cook being released to emigrate to Zion. About this time Elder John S. Larson, my old-time friend, spent a few days with me in my ministry.
During the winter we were visited by Elders Charles W. Penrose, William Jeffries, Joseph C. Rich and others. On the twenty-sixth of April, 1861, we received the news of hostilities having fairly commenced in the United States; of the fall of Fort Sumpter into the hands of the Secessionists. The information was startling and profound. We could at once see the beginning of the fulfillment of that great prophecy of the Prophet Joseph Smith, on the twenty-fifth day of December, 1832, over twenty-eight years before, which reads as follows:
"Verily thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls.
"The day will come that war will be poured out upon all nations, beginning at that place.
"For behold, the Southern States shall be divided against the Northern States, and the Southern States will call upon other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations.
"And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshalled and disciplined for war. And it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceeding angry, and shall vex the Gentiles with a sore vexation; and thus, with the sword, and by bloodshed, the inhabitants of the earth shall mourn; and with famine and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath and indignation and chastening hand of an Almighty God, until the consumption decreed, hath made a full end of all nations.
"That the cry of the Saints, and the blood of the Saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies.
"Wherefore, stand ye in holy places, and be not moved until the day of the Lord come; for behold it cometh quickly, saith the Lord. Amen."
When prophecy has long remained unfulfilled, man inclines to become sceptical about its ultimate fulfillment. Much oi the above was fulfilled during that war of the rebellion, when South Carolina led in the division of the Southern States against the Northern States. The Southern States did call upon Great Britain for help. Slaves did rise up against their masters, and were disciplined for war. The war of the rebellion did certainly result in the death and misery of many souls. Certainly, with the sword, and by bloodshed, the inhabitants of the earth have mourned; and with famine and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, have the inhabitants of the earth been made to feel the wrath and indignation and chastening hand of Almighty God. There are prospects bristling around us that all will yet be fulfilled. The final consumption can be no more remarkable than what has come to pass already. From that day throughout the remainder of our mission the newspapers of the day were emphasized with bloody news from our native land.
By this time we were fairly into our missionary work and were at home in our labors. Much of our time was occupied in looking up and renewing the spirit and life of the Gospel in many who had been cut oft from the Church for various causes. Some seemed to have been cut off without cause, or for insufficient cause. Many had fallen by the wayside because of too exacting measures introduced at different times. Some were warmed into newness of life. Baptisms became more frequent in the mission and a better feeling of confidence was established in the hearts of the people.
In April, 1861, we sent over eighty people at one time for Zion. Our work was rather closely applied to the organized branches which needed our attention. Strangers who heard the Gospel from us were those who were seeking after it and found their way to our halls. Ours was not a Pentecostal season. Still a right good work was done. I have since thought that if we had been put more upon our own resources and depended more upon the Lord to have fed and lodged us, the Gospel would have been taken into more homes, and a wider field and possibly a more profitable one in the salvation of souls would have been found.
I believe it a wise course to keep the Saints in good strong branches where they receive the Gospel, so they may get experience in the principles and be fairly well matured in their faith before the gathering to Zion.
Then good judgment should prevail in arranging the labors of the local ministry to care chiefly for the gathered flocks. Elders from Zion ought to be kept as much as possible in the field, prosecuting and sending their recruits to the organized branches, or if too far away they can organize new branches and man them with Deacons, Teachers, Priests and Elders, for the local ministry.
It was a rare thing for one of our Valley or native Elders to get into transgression. It did happen some times. The misery and utter desolation of the soul that thus sinned was such a terrible warning to every one who witnessed it, that the bare thought of it was a horror. But as in the case of intemperance, there are some who are not deterred by the destruction of others.
I soon learned the only safe way for an Elder was to shun the appearance of evil—to avoid temptation. Those who seek to avoid temptation are themselves avoided by it. Upon the same principle that if we indulge in wrong doing, opportunities for wrong doing get easily in our way. Where brethren fell into sin, it was in consequence of improper liberties being taken which courted temptations that human nature was too weak to resist.
An excess of frivolity and nonsense should be avoided. Whatever of scuffling and playing Elders must indulge in should be with their brethren and never with women or girls. It is better not to accept presents from girls. They should not keep company with nor do any sparking of girls. In attending worship, social gatherings or places of amusement the Elders should not take the arm of a sister in going or returning. Proper courtesy and consideration need not be neglected on any occasion. Modesty and proper reserve will always command the respect and confidence of the good, and the fellowship of the Holy Spirit.
Elder George Q. Cannon, of the Twelve Apostles, arrived in England December 21st, i860, and was associated with Elders Lyman and Rich in the Presidency of the European mission. At the beginning of the year 1861 he became the editor of the Millennial Star, Vol. 23. In company with President Cannon came his wife, and Elders John M. Kay, William C. Staines, C. V. Spencer and John Needham.
Those three Presidents were exceptionally careful and exemplary men in all the walks of life. Their example and corresponding instructions were potent among the Elders. A high standard of morality was thus maintained throughout the mission. Every part of that broad mission received fair consideration at their hands. Foreign missions had received quite a backset when the Elders were called home in 1857, and it became the duty and pleasure of those Apostles and the Elders sent out with them to re-establish the missions of the Eastern world, and to breathe anew into them the breath of life. Methods in the ministry were somewhat changed. Elders were put upon their metal to get along without a stipend. They were to live among the people who would feed, lodge and clothe them. That course brought the Elders and people closer together, and was a great improvement in the mission. I received the following characteristic letter from my father:
42 Islington, Liverpool, England, May 22nd, 1861.
"My Dear Marion, London:
"Yours of the 21st is at hand with enclosure, for which accept my thanks. I was very happy to hear of your health and happiness in your labors, and hope they may continue with that increase which your growing responsibilities require, and which humble, honest devotion to the truth will produce. In this path my son seek greatness, in the acquirement of extended capacity for the accomplishment of works of righteousness, in the midst of the corruptions of the world that surround us, which constitute the foes with whom we have to contend, and the opposition we meet in our path. Strive manfully for the victory first over yourself, that every feeling of your soul, and all its aspirations may be seasoned with truth's heavenly influence,% so that the whole current of your thoughts and being shall become established in an upward tendency in the path of innocence and virtue.
"Thus the principles of purity, as the elements of happiness, become the constant food of the mind, imparting constantly the elements of increasing strength, and expansion, of the soul's ability for the more extended enjoyment of that intellectual joy and happiness, for which it is most admirably prepared, with its heaven provided constitution for greatness and glory.
"I am pleased to hear that you are writing to Beaver. I have not had anything from there lately. My last news from home was good. Prospects good for crops of grain this year. So I hope ours at home may have bread. The emigration has gone, our visitors have left and we are quite lonesome. I expect to start for Ireland on Friday night where we expect to spend the two following Sabbaths, after which, if we are not hindered, we shall visit Sheffield, then we expect to go to your little (?) town, and if its limited resources should prove sufficient to extend to us some limited accommodations in the way of lodgings and something to sustain poor humanity for a time, we shall most likely make it our headquarters for a brief period while we visit some of the contiguous conferences, by way of closing up our labors previous to our visiting the continent. My health is not very good. I am troubled some with a cough and loss of appetite for food. I saw a letter this morning from Brother D. M. Stuart. He is well and the work is moving finely in his district. Baptisms are frequent and increasing, as is the spirit of inquiry among the people.
"An incident of some importance transpired with us last night, of which I would make mention before closing my epistle. I do not mention it because it is new or rare, for crimes have been perpetrated before now, and the commission of wrong has been so frequent that the world of men have become so familiar with the very frequent recurrence of these things, or actions, that effect their happiness, that men seldom laugh for joy, or weep for sorrow, unless its cause is found within the circle of their personal or home interests.
"It is the near approach of the incident above mentioned, to ourself, that has fixed it in our mind not to be forgotten, for what could develop more poignant grief in the soul, than that aggravating cause that saps the foundation of mutual confidence between man and man, and plants the seeds of. distrust and leaves its unhappy subject the helpless victim of jealousy, more cruel than the grave, and like it, never satisfied. You may think perhaps by this time that some dire calamity has visited our circle, but it is not so, for while dark clouds portending evil are hanging in sullen gloom around a world doomed to destruction and irretrievable ruin, a new star has arisen, its genial rays have pierced the surrounding gloom, and their gentle beams reflecting heaven's smile, have fallen upon the pathway of poor humanity. Sister Cannon last night presented to her husband a fine, healthy daughter. So the smile of infant innocence has come to cheer the home of Bro. George.
"Ours is the joy of the friend who rejoices in his brother's acquisition of the elements of happiness. We say then to the infant stranger welcome to our poor home, that you may add your joy to ours and thus increase the aggregate of human happiness, and unite your efforts with ours to bear the ills of life, and thus render its burthens light, and cheer with the light of your innocence the darkness of the night, through which we struggle onward to that day that shall know no sorrow, to participate in these our labors, and share in our joys. Thou art welcome little stranger, and may the sunlight of peace ever shine on thy path, and no clouds of sorrow ever cast their dark shadows on thy way!
"With kind regards, in which Brothers Rich and Cannon join, I subscribe myself,
Your father affectionately,
"Amasa M. Lyman."
In June, 1861, there was a very remarkable and destructive fire in Southwark on the sunny side of the Thames, just below the London bridge, which burned for weeks. The firemen could not extinguish it. It was, however, kept within certain limits and finally exhausted itself. It was said to have destroyed more in value than the great fire of London in the sixteenth century, in memory of which the London monument was erected.
About the middle of July we enjoyed a feast of fat things on the occasion of a visit to our London Conference of Presidents Lyman, Rich and Cannon and Elders James S. Brown, Jos. C. Rich, Joseph Bull, Samuel L. Adams and Wm. Bramall. The doctrines of the Gospel were presented in great power to large and attentive gatherings of Saints and strangers in St. George's Hall, where we usually held our conferences. Through the Apostles we had a time of refreshing from the Lord. Elder Wm. C. Staines made an able president of the London Conference after the emigration of President John Cook. Elder John Brown was our pastor or district president.
Our meeting houses were not always the best. We did all we could in that matter. One of the most peculiar places of meeting we had was in Deptford. It was a railway arch fitted up for a temperance hall. We dedicated it for our use on Sunday, July 21, 1861. We were quite comfortable in it, but it took some time to get used to the trains running over our heads every fifteen minutes, which made us tremble in every limb. Many strangers came in among us there and heard us preach the Gospel.
On Monday, the 22nd of July, in company with Elders John Brown, James S. Brown, Joseph Bull, Joseph C. Rich, Sam'l L. Adams, George J. Taylor and Edward Grovis, the tailor, I ran out into the country and spent the day at Windsor Castle. The scenery about us for over twenty miles was charming. Quite a relief to get out of smoky London. Windsor is one of the most noted relics of olden times. It was undergoing much needed repairs. We were admitted to the State apartments. We also visited Eton College and the regata. The castle grounds and forests were delightful. The huge old elms set by hand of man centuries ago run out in rows in different directions across the grounds. It made us an outing long to be remembered.
July 26th I parted company with Elder G. J. Taylor, as he went to preside over the Essex Conference.
August 1st Brothers William Fotheringham and John Talbot arrived in London. Other Elders crossed the sea with them to labor in England who could not do missionary work in the United States on account of the war. Elder Fotheringham joined me in a house to house labor in London, and in our public gatherings. From him I learned many valuable lessons. It was always profitable to me to have the society of such experienced men.
I here insert a letter I received from my father, so full of good things that it will be profitable to young men who may chance to read it:
''Glasgow, Scotland,
"July 25, 1861.
"My Dear Marion:
"Your favor of the 23rd inst. came to hand. I was pleased to hear of your health and happiness in your associations in your field of labor. I hope most earnestly that your footsteps may ever be found in the paths of purity and truth. That the dark clouds of sorrow for wrongs we have done may never drag their darkening shadows across our pathway. May virtue ever render our paths radiant with its heavenly light. That a consciousness of purity of purpose and singleness of intention, may impart the confidence of truth to strengthen and the light of hope to cheer us in the midst of our toils, and save us from the insidious power of the tempter, whose seductive influences are scattered so thickly along the path we travel in the discharge of the multiplied and various duties that make up the aggregate of labor of love and mercy.
I hope, my son, you will not fail to consider the importance connected with the improvement of your language and manners, in view of occupying a position in life that will bring you into close connection with the people as a teacher. Taking this view of what may become a lifelong labor, you can hardly fail to see the advantage of an easy address and a genial deportment that will ever secure to you the favorable and kind attention of all with whom you may associate, or to whom your labor may extend. To attain to this really and much to be prized position it does not follow that a man must have all the advantages of a scholastic education. If a man will be careful in observing what in manners and language are good and pleasing, such we should copy, and in doing so we are able to leave off the use of anything rude in speech or manners that we may have contracted as a habit from the force of circumstances that have surrounded and influenced us in early life. By taking this course while you are entering upon the duties of life do not fail to watch yourself in these matters, and always remember that your manners ever reach the people before, or in advance of the truth you may have to teach them. If they are offensive, you are spurned and rejected. An agreeable and pleasing manner will secure the favorable entertainment of yourself and the truth you have to teach.
"It is not in the public assembly alone that this propriety of action and of principle should be observed, but in the every-day associations with our friends in the private walks of life. There our language and manners, as in public, should be correct and proper, thus cultivating in private those accomplishments that will ever be your letter of recommendation and introduction to the society of the enlightened and the refined men of the world. Remember that this course of conduct will ever bring the sunlight of friendship to your path, and encouragement in the great battle of truth for its legitimate rule in the earth, in which we are and expect to continue to struggle while we continue in this world of sin and sorrow.
"Since I left London my health has been tolerably good. Our London party are all well. We have finished our disagreeable business which resulted in the excommunication of Elder John Lobin.
"I expect to leave here tomorrow for Liverpool with Brother Cannon. Brother Staines will go direct to London and will give you details of our visit to the home of the Scots.
"With sentiments of kindest regards in which the brethren join me,
"I subscribe myself your father affectionately,
"Amasa M. Lyman.
"To F. M. L."
About this August Elder George Reynolds was called into the ministry in London, and has been a public servant in this Church ever since. Elder Robert Hodgert came to London for his health from Bristol, his field of labor. We found him at his father's. His sickness was fatal, as he died soon after he reached his home in Provo, Utah.
Another letter of instruction from my lather:
"Hull, Eng., Aug. 17, 1861.
"My Dear Marion:
"I improve the present moment to comply with the request in your last, that I should write you before leaving for the continent. * * * As each day reminds me of its importance, I will here suggest for your consideration that you should do better in keeping your daily journal than I have done. You should cultivate the habit of writing as well as preserving matter for your history. In the future you will feel the want of this when if you have not preserved it, you will have the sorrowful reflection that you need it but cannot get it. This I have felt and would that you might escape from this evil and this source of sorrow in the history of the negligent and careless in these matters.
"You remarked to me when I was with you that sometimes you felt you could not write. That feeling you should make a study and persistent effort to overcome by writing, and feeling it is necessary. Whatever time you can use in this way is not wasted, but is, the more you indulge in it, strengthening the habit of expressing thought in this way, and thus enlarging your capacity for usefulness when you shall no longer be able to endure the labors of your present mode of spreading the truth among the people. To secure the advantage of a full journal and one that will be valuable as a matter of reference for historical matter, it should not only furnish you with a note of your whereabouts, but its value will be greatly enhanced by taking this course: when you mention a meeting as attended by yourself or others, make a mention of the subject treated or the instruction given. This will confer on you two benefits, the present cultivation of a proper habit, and the other, that when used as a matter of reference it will, if fully kept in the manner I have indicated, be more richly suggestive of the facts that the historian will need, which if not thus preserved could not by any means be rendered available for historic or other purposes. Some little thought bestowed on this matter will yield a harvest of blessing in a coming day, as it all tends to self-improvement, and that is what we have to accomplish in the present and future of our being.
"We often suffer the thought to influence us that this must be done, while the others may be neglected. This should not be; respect should be had for everything that will improve the mind and increase the capacity for doing good in the world, and laying a foundation sure lor future greatness and glory in the Kingdom of our Father. Strive to entertain liberal and extended views of that which constitutes our life labor in the present to prepare us for a future of ever increasing glory and felicity as we pursue our onward and interminable journey through an extent that is endless, as we move in the scale of intellectual being to our high and holy destiny with our Father. * * * *
"We think some of having a conference of the American missionaries some time about the next Christmas holidays. That will give the Elders all a chance to see each other. The meeting will probably be in Birmingham. With kind regards to Bros. Staines and Brown in which Bro. Rich joins, I subscribe myself your Father most affectionately,
“Amasa M Lyman."
Francis M. Lyman.
Lyman, Francis M. "My First Mission, IV." Contributor. June 1896. pg. 478-482.
MY FIRST MISSION.
IV.
Friday, September 6th, 1861, Elders Fotheringham, Zyderland, Dixon and Talbot sailed today for the Cape of Good Hope, in the finest of spirits.
The five weeks Brother Fotheringham and I were together, were spent in very diligent labor for the salvation of souls. These labors produced good fruit. I here insert another of father's choice letters:
"Copenhagen, Denmark,
"September 4th, 1861.
“My Dear Marion:
"You kind favor of August 29th, I found awaiting me on my arrival this morning, having just returned from Aalborg. My health is good as usual. Elder Jesse N. Smith came with us. I gave him the enclosed as per address. He and Brothers Van Cott and Rich are in good health. "I am gratified to hear of your determination and feelings of devotion to the work of the ministry, and your better qualification of yourself for its efficient accomplishment.
"Your success in this so desirable an attainment, will be determined by the amount of patient perseverance you can at all times bring to your aid to prevent a feeling of discouragement from arising within you, as though the treasures of knowledge were hard to gain. Remember that the enriching of the soul with knowledge that gives power, is the labor of our lives, in this time, and all the vast future. We should not feel that we are hurried, only to be industrious in our labors, ever making it our maxim from which we will never depart, to do what we do well, and what we are not able to do in this manner, let it constitute the lesson of our study until we comprehend it in all its parts, principles and bearings. Then our knowledge thus gained will ever remain with us a lasting source of wealth.
"My son, I feel that the present is a most important time of life with you, so far as the formation of character is concerned. I hope you will realize that the hasty development of nature's gifts, in a blaze of brilliancy (in those who may be favored to possess them), is seldom followed by happy consequences. Would you crave to enjoy an imperishable and ever brightening character, seek to have its brilliancy consist of the steady, constant light of ever-increasing wisdom, and that knowledge which is eternal life. When this steady, constant light, sheds its kindly rays along the path of the son returning to the home and heritage of his Father in Heaven, his path is ever light. Clouds of despondency never intervene, to dim or obstruct its light. Such is the way of the just who seek for knowledge, that they may be ministers of good to mankind.
"I wish you, my son, to adopt in the beginning of your public labors, this very useful and valuable conclusion, that any labor you may bestow, that will strengthen any habit in you to do aught that is good, is never lost. Habits, like trees, grow and live to bear their legitimate fruit. Not for a brief season, but for the great future of our being.
"I take pleasure in making these suggestions to you. The light of experience has revealed them to me, and enables me in a limited degree, to appreciate their value. I indulge the hope that my wishes, expressed in this way, may continue to meet a warm and hearty response on your part. I shall continue to place them before your mind from time to time, as guides, to direct you in your efforts and labors for self-improvement, for the better accomplishment of the great mission of human existence, your own and the world's redemption.
"I received a letter from Isaiah M. Coombs, of July 10th, from Payson, full of good news. I am glad to hear our friend Groves and his fellows are going to join their fortunes with ours. God bless them.
"With kindest regards, in which the brethren join me, I subscribe myself,
"Your father, affectionately.
"Amasa M. Lyman."
September 11th, 1861, I received the following letter from a lady:
"London, Sept. 9, 1861.
"Sir: Having proved Mormonism to be the restoration of the Gospel I have determined to embrace it; previous to which there is one question I feel very curious about and should like an answer, although it is not absolutely necessary to know.
"Do the Mormons gather to Ephraim, that portion of the Holy Land eight miles north of Jerusalem? The Bible seems to me to imply that is where the gathering ought to be; but I have heard that' the Mormons are gathering in America.
"In soliciting a reply I must apologize for taking the liberty of addressing a stranger.
"Believe me to remain, yours respectfully.
Kate E. S. Harrold."
I answered her at once as follows:
"London, Sept. 11, 1861.
"Miss: Your missive of the 9th inst. is before me. In answer to your question I will say that those who will gather at Jerusalem are the Jews. They will rebuild their city and watch for the coming of their King, little thinking it is He whom their fathers crucified. It will be different with Ephraim and the children of Israel, his companions.
"They are gathering from among all nations to the land of Zion, (America), according to the commandment of the Lord, through the Prophet Joseph Smith. They will be looking lor Christ, knowing He was crucified on Mount Calvary. You may see by the 37th chapter of Ezekiel that these two are to become 'one nation in the land upon the mountains of Israel, and one King shall be King to them all.' They are two nations now and will so remain until our Savior is revealed.
"Ever feeling a deep interest in the welfare of all God's children, believe me to remain
"Respectfully yours,
"Francis M. Lyman."
Thursday, November 28th, 1861, in company with father, John Brown and William C. Staines I attended divine service at noon in the Cross Street chapel near Florence Street. We listened to the Rev. C. H. Spurgeon for about two hours. He began by reading the 51st Psalm, commenting on each verse and then taking the 13th verse for his text. As a whole his sermon was insipid and void of every power of attraction. I had heard him speak so much better.
With the addition of Brother Edward Grove, the tailor, to our party at 8 o'clock p. m., of same day, we attended divine service in St. James Hall, Regent Street, by Rev. John Hyde, of Derby, who was once an Elder among the Saints. He discoursed upon the spiritual sense of the word of God, the Bible. And after all of his using some of the miracles, such as crossing the Red Sea by the children of Israel, as though they were realities, he would then, to answer his purpose in another direction, declare them to be allegorical. He said if one could grasp the spiritual sense of the Bible they would need nothing more—all is to be found in the Bible. His manner and eloquence were superior to those of Mr. Spurgeon.
On the eleventh of December, 1861, at the close of a very interesting, Wednesday evening meeting, Robert Saint, a Latter-day Saint, who had long been on the background in his faith, asked me to go with him to his home, quite a distance into the city, from the Whitechapel meeting house to administer to his little boy, who was at death's door with the flux. Three physicians had given him up to die; his case was to them hopeless. All the distance I walked with him was depriving me of my sleep, it being after ten o'clock p. m., and I felt like asking some of the brethren who lived in that direction to go in my stead. The Spirit of the Lord, however, told me to go, and I forgot I was tired, and went cheerfully. We bought oil on the way. The child was all but dead. Only the skeleton remained, covered with tender skin. I blessed the oil. I prayed, anointed the child with oil, and laid my hands upon him, blessed him with life and health in the name of Jesus Christ. From that moment he was healed.
In 1875, I visited London again, fourteen years later, and I again hunted up the Saint family, and reminded them of the miracle wrought in rescuing their boy from death. They pointed out to me the then seventeen-year-old young man. They seemed callous and indifferent to the Gospel, but rich in the perishable wealth.
On the last day of 1861, the Elders in the ministry on the British Isles, gathered in Birmingham, and a six days' conference was held, which opened at ten a. m., Wednesday, January 1st, 1862, in the Farm Street chapel. Ample reports were received from every field, and testimonies borne by everyone. The presidents of the mission, the three Apostles, gave to us, without stint, the counsel of the Lord in regard to our labors and what was required of us. Taught how to be acceptable and successful missionaries. It was a Pentecostal feast indeed. Two meetings were held each day of three hours each, and yet there was no sense of weariness manifested by any. The Holy Ghost lighted up the countenances of those who stood up and taught us so elaborately. Our souls were enlarged and our testimonies intensified and strengthened. It was one of the most remarkable gatherings of the Priesthood it has been my lot to participate in. There were in attendance three Apostles, one president of the French mission, three presidents of the British mission, two presidents of the Irish mission, twelve district presidents, thirty-three presidents of conferences and twenty-two traveling Elders. Total, seventy-six.
Early in January, 1862, I received an appointment to preside over the Essex conference. When I started for my field of labor in Essex, I found it like leaving home and family. The Saints in London had been so considerate and kind to me for eighteen months that they seemed as near to me as my own kindred. I would gladly mention the names of those who so generously lodged, fed and clothed me, as the Horspools, Pearces, Bowbears, Coles, Harrisons, Fames, Morrells, Andrews, and hundreds too numerous to mention in this article. Their names all appear in my journal, and remind me of their goodness; and my heart swells with a ''God bless them, one and all." There were other Elders associated with us in that conference: John Lindsay, Jas. Chalmers, Reuben A. McBride, Thomas O. King and others. I have always cherished the kindliest feelings for them all.
My appointment to Essex was dated January 1st, 1862. On the fifteenth of January, President John Brown started with me from London and introduced me to my new field of labor. It was but a brief ride to Watford. The change from a world of bricks and mortar, stone pavements, smoke, fog and noisy hawkers, to the green fields, forests, streams, lakes, sunshine, and birds of every variety whistling and singing on every bush, was very refreshing. Father G. A. Smith and family, at the silk mills, gave us a genuine, big-hearted welcome. At Watford I made the acquaintance of blind Joseph, who has ever been a faithful Saint. The way from Watford to the silk mills was a very difficult one to find in the darkness. We were very pleased to have blind Joseph to guide us over that road in the darkness, after our evening meetings. He could pick it out in the night as certainly as we could in the daylight. He was jovial, and at his expense we had much amusement. He knew the hand-shake, voice, footstep, and features of all his friends. He would pass his band over a person's face and recognize him at once. The least movement attracted his attention. It would confuse him if all around him was breathlessly still. On meeting me, his salutation was, "I am pleased to see you, Brother Lyman."
On January 27th, 1862, Elder John Berrett and I walked from Grays to Romford, thirteen miles. Held meeting in the evening with fourteen souls present. After I talked an hour upon the first principles of the Gospel two women asked to be baptized, a Mrs. Southgate and Mrs. Harriet Gull. We sought deep water and Elder Berrett baptized and I confirmed them. John Gull, the husband of Harriet, was bitterly opposed to the Gospel, as was his youngest brother, George. Our appearance and preaching there and baptizing stirred them up to anger, and we were in danger of some disturbance. After the ordinances were performed I spent half an hour in giving suitable instructions to the new members as to how they should order their lives. I instructed Sister Gull never to give up trying to win her husband to love and embrace the Gospel, and never to allow a feeling in her heart that would prompt her to forsake or neglect him, and that she should not labor in vain. Alfred Gull, another of the brothers, was inclined to believe and be friendly.
Inside of three weeks from that day Alfred Gull led the way into the waters of baptism. His brother John could resist the truth no longer, though he never acknowledged it till he saw his brother baptized, when he asked for the same ordinance, and was in turn followed by the youngest brother, George, through the watery grave to newness of life. Before this day the Gospel seemed to have planted discord in the family, but after all had embraced it and received the Holy Ghost they ever after styled themselves the happy family, which they truly were.
On the 6th of March I received a letter and Deseret News from father. The News gave an account of the death of Lot Huntington, Moroni Clawson and John P. Smith. When I read the said news I could not refrain from quoting: "The way of the transgressor is hard.''
The following is father's letter:
"Liverpool, March 5, 1862.
“My dear Marion:
"Your favor of the 3rd inst. came to hand yesterday. It gave me much pleasure. I hope that the spirit it breathes may ever continue with you to strengthen you for endurance in the great struggle for the right. For its legitimate rule in the affections and over the actions of men. In the great conflict, my son be ever hopeful, for the victory is sure to the faithful who endure in faultless integrity, while the Kingdom of God rises to power and greatness.
"The reflection that we are connected with a work so glorious and great, embracing the salvation of man, and his exaltation to the glory for which he is constitutionally prepared by the gifts of God, should be with us a consideration to save us from all vanity and empty pride, and awaken lofty aspirations in the soul, and desires that are pure and holy, ever increasing our love for the truth, and thereby making our condition continually better and better as we gain experience and knowledge, which renders us better able to contend against the powers that oppose the truth and its progress in the earth. There is a bliss in life when it is sweetened with the feeling that we are in truth related to all that is noble and good; and when friendship's holy fire sheds its hallowed warmth in the soul, being continually fed by the living, undying conviction that we are the friends and benefactors of humanity on the broad and free principles of that universal Gospel which is 'the power of God unto salvation.'
"I hope you will ever study to cultivate a freedom of thought that will give to the mind free and full scope to its powers. In pursuing this course the soul will find that freedom for which it is constituted, and without which the attainment of the objects of human existence are impossible, while the soul remains in a condition of ignorance and darkness. Then persevere in your well formed and good resolutions of undivided devotion to the cause of truth and God, never wearying in doing good, knowing the reward is sure to the faithful.
"I have received no late news from home. I will send you today a copy of the News, which will show you how things are moving in Utah, and .how hard is the fate of the transgressor.
"I expect to start for Scotland tomorrow at 1 o'clock by steamer, in company with Brother Sloan. I will spend three Sabbaths in that country. Then I go to London, where I hope to meet you.
"With kind regards, in which all here join, I subscribe myself
"Your father affectionately.
''Amasa M. Lyman.''
Francis M. Lyman.
MY FIRST MISSION.
IV.
Friday, September 6th, 1861, Elders Fotheringham, Zyderland, Dixon and Talbot sailed today for the Cape of Good Hope, in the finest of spirits.
The five weeks Brother Fotheringham and I were together, were spent in very diligent labor for the salvation of souls. These labors produced good fruit. I here insert another of father's choice letters:
"Copenhagen, Denmark,
"September 4th, 1861.
“My Dear Marion:
"You kind favor of August 29th, I found awaiting me on my arrival this morning, having just returned from Aalborg. My health is good as usual. Elder Jesse N. Smith came with us. I gave him the enclosed as per address. He and Brothers Van Cott and Rich are in good health. "I am gratified to hear of your determination and feelings of devotion to the work of the ministry, and your better qualification of yourself for its efficient accomplishment.
"Your success in this so desirable an attainment, will be determined by the amount of patient perseverance you can at all times bring to your aid to prevent a feeling of discouragement from arising within you, as though the treasures of knowledge were hard to gain. Remember that the enriching of the soul with knowledge that gives power, is the labor of our lives, in this time, and all the vast future. We should not feel that we are hurried, only to be industrious in our labors, ever making it our maxim from which we will never depart, to do what we do well, and what we are not able to do in this manner, let it constitute the lesson of our study until we comprehend it in all its parts, principles and bearings. Then our knowledge thus gained will ever remain with us a lasting source of wealth.
"My son, I feel that the present is a most important time of life with you, so far as the formation of character is concerned. I hope you will realize that the hasty development of nature's gifts, in a blaze of brilliancy (in those who may be favored to possess them), is seldom followed by happy consequences. Would you crave to enjoy an imperishable and ever brightening character, seek to have its brilliancy consist of the steady, constant light of ever-increasing wisdom, and that knowledge which is eternal life. When this steady, constant light, sheds its kindly rays along the path of the son returning to the home and heritage of his Father in Heaven, his path is ever light. Clouds of despondency never intervene, to dim or obstruct its light. Such is the way of the just who seek for knowledge, that they may be ministers of good to mankind.
"I wish you, my son, to adopt in the beginning of your public labors, this very useful and valuable conclusion, that any labor you may bestow, that will strengthen any habit in you to do aught that is good, is never lost. Habits, like trees, grow and live to bear their legitimate fruit. Not for a brief season, but for the great future of our being.
"I take pleasure in making these suggestions to you. The light of experience has revealed them to me, and enables me in a limited degree, to appreciate their value. I indulge the hope that my wishes, expressed in this way, may continue to meet a warm and hearty response on your part. I shall continue to place them before your mind from time to time, as guides, to direct you in your efforts and labors for self-improvement, for the better accomplishment of the great mission of human existence, your own and the world's redemption.
"I received a letter from Isaiah M. Coombs, of July 10th, from Payson, full of good news. I am glad to hear our friend Groves and his fellows are going to join their fortunes with ours. God bless them.
"With kindest regards, in which the brethren join me, I subscribe myself,
"Your father, affectionately.
"Amasa M. Lyman."
September 11th, 1861, I received the following letter from a lady:
"London, Sept. 9, 1861.
"Sir: Having proved Mormonism to be the restoration of the Gospel I have determined to embrace it; previous to which there is one question I feel very curious about and should like an answer, although it is not absolutely necessary to know.
"Do the Mormons gather to Ephraim, that portion of the Holy Land eight miles north of Jerusalem? The Bible seems to me to imply that is where the gathering ought to be; but I have heard that' the Mormons are gathering in America.
"In soliciting a reply I must apologize for taking the liberty of addressing a stranger.
"Believe me to remain, yours respectfully.
Kate E. S. Harrold."
I answered her at once as follows:
"London, Sept. 11, 1861.
"Miss: Your missive of the 9th inst. is before me. In answer to your question I will say that those who will gather at Jerusalem are the Jews. They will rebuild their city and watch for the coming of their King, little thinking it is He whom their fathers crucified. It will be different with Ephraim and the children of Israel, his companions.
"They are gathering from among all nations to the land of Zion, (America), according to the commandment of the Lord, through the Prophet Joseph Smith. They will be looking lor Christ, knowing He was crucified on Mount Calvary. You may see by the 37th chapter of Ezekiel that these two are to become 'one nation in the land upon the mountains of Israel, and one King shall be King to them all.' They are two nations now and will so remain until our Savior is revealed.
"Ever feeling a deep interest in the welfare of all God's children, believe me to remain
"Respectfully yours,
"Francis M. Lyman."
Thursday, November 28th, 1861, in company with father, John Brown and William C. Staines I attended divine service at noon in the Cross Street chapel near Florence Street. We listened to the Rev. C. H. Spurgeon for about two hours. He began by reading the 51st Psalm, commenting on each verse and then taking the 13th verse for his text. As a whole his sermon was insipid and void of every power of attraction. I had heard him speak so much better.
With the addition of Brother Edward Grove, the tailor, to our party at 8 o'clock p. m., of same day, we attended divine service in St. James Hall, Regent Street, by Rev. John Hyde, of Derby, who was once an Elder among the Saints. He discoursed upon the spiritual sense of the word of God, the Bible. And after all of his using some of the miracles, such as crossing the Red Sea by the children of Israel, as though they were realities, he would then, to answer his purpose in another direction, declare them to be allegorical. He said if one could grasp the spiritual sense of the Bible they would need nothing more—all is to be found in the Bible. His manner and eloquence were superior to those of Mr. Spurgeon.
On the eleventh of December, 1861, at the close of a very interesting, Wednesday evening meeting, Robert Saint, a Latter-day Saint, who had long been on the background in his faith, asked me to go with him to his home, quite a distance into the city, from the Whitechapel meeting house to administer to his little boy, who was at death's door with the flux. Three physicians had given him up to die; his case was to them hopeless. All the distance I walked with him was depriving me of my sleep, it being after ten o'clock p. m., and I felt like asking some of the brethren who lived in that direction to go in my stead. The Spirit of the Lord, however, told me to go, and I forgot I was tired, and went cheerfully. We bought oil on the way. The child was all but dead. Only the skeleton remained, covered with tender skin. I blessed the oil. I prayed, anointed the child with oil, and laid my hands upon him, blessed him with life and health in the name of Jesus Christ. From that moment he was healed.
In 1875, I visited London again, fourteen years later, and I again hunted up the Saint family, and reminded them of the miracle wrought in rescuing their boy from death. They pointed out to me the then seventeen-year-old young man. They seemed callous and indifferent to the Gospel, but rich in the perishable wealth.
On the last day of 1861, the Elders in the ministry on the British Isles, gathered in Birmingham, and a six days' conference was held, which opened at ten a. m., Wednesday, January 1st, 1862, in the Farm Street chapel. Ample reports were received from every field, and testimonies borne by everyone. The presidents of the mission, the three Apostles, gave to us, without stint, the counsel of the Lord in regard to our labors and what was required of us. Taught how to be acceptable and successful missionaries. It was a Pentecostal feast indeed. Two meetings were held each day of three hours each, and yet there was no sense of weariness manifested by any. The Holy Ghost lighted up the countenances of those who stood up and taught us so elaborately. Our souls were enlarged and our testimonies intensified and strengthened. It was one of the most remarkable gatherings of the Priesthood it has been my lot to participate in. There were in attendance three Apostles, one president of the French mission, three presidents of the British mission, two presidents of the Irish mission, twelve district presidents, thirty-three presidents of conferences and twenty-two traveling Elders. Total, seventy-six.
Early in January, 1862, I received an appointment to preside over the Essex conference. When I started for my field of labor in Essex, I found it like leaving home and family. The Saints in London had been so considerate and kind to me for eighteen months that they seemed as near to me as my own kindred. I would gladly mention the names of those who so generously lodged, fed and clothed me, as the Horspools, Pearces, Bowbears, Coles, Harrisons, Fames, Morrells, Andrews, and hundreds too numerous to mention in this article. Their names all appear in my journal, and remind me of their goodness; and my heart swells with a ''God bless them, one and all." There were other Elders associated with us in that conference: John Lindsay, Jas. Chalmers, Reuben A. McBride, Thomas O. King and others. I have always cherished the kindliest feelings for them all.
My appointment to Essex was dated January 1st, 1862. On the fifteenth of January, President John Brown started with me from London and introduced me to my new field of labor. It was but a brief ride to Watford. The change from a world of bricks and mortar, stone pavements, smoke, fog and noisy hawkers, to the green fields, forests, streams, lakes, sunshine, and birds of every variety whistling and singing on every bush, was very refreshing. Father G. A. Smith and family, at the silk mills, gave us a genuine, big-hearted welcome. At Watford I made the acquaintance of blind Joseph, who has ever been a faithful Saint. The way from Watford to the silk mills was a very difficult one to find in the darkness. We were very pleased to have blind Joseph to guide us over that road in the darkness, after our evening meetings. He could pick it out in the night as certainly as we could in the daylight. He was jovial, and at his expense we had much amusement. He knew the hand-shake, voice, footstep, and features of all his friends. He would pass his band over a person's face and recognize him at once. The least movement attracted his attention. It would confuse him if all around him was breathlessly still. On meeting me, his salutation was, "I am pleased to see you, Brother Lyman."
On January 27th, 1862, Elder John Berrett and I walked from Grays to Romford, thirteen miles. Held meeting in the evening with fourteen souls present. After I talked an hour upon the first principles of the Gospel two women asked to be baptized, a Mrs. Southgate and Mrs. Harriet Gull. We sought deep water and Elder Berrett baptized and I confirmed them. John Gull, the husband of Harriet, was bitterly opposed to the Gospel, as was his youngest brother, George. Our appearance and preaching there and baptizing stirred them up to anger, and we were in danger of some disturbance. After the ordinances were performed I spent half an hour in giving suitable instructions to the new members as to how they should order their lives. I instructed Sister Gull never to give up trying to win her husband to love and embrace the Gospel, and never to allow a feeling in her heart that would prompt her to forsake or neglect him, and that she should not labor in vain. Alfred Gull, another of the brothers, was inclined to believe and be friendly.
Inside of three weeks from that day Alfred Gull led the way into the waters of baptism. His brother John could resist the truth no longer, though he never acknowledged it till he saw his brother baptized, when he asked for the same ordinance, and was in turn followed by the youngest brother, George, through the watery grave to newness of life. Before this day the Gospel seemed to have planted discord in the family, but after all had embraced it and received the Holy Ghost they ever after styled themselves the happy family, which they truly were.
On the 6th of March I received a letter and Deseret News from father. The News gave an account of the death of Lot Huntington, Moroni Clawson and John P. Smith. When I read the said news I could not refrain from quoting: "The way of the transgressor is hard.''
The following is father's letter:
"Liverpool, March 5, 1862.
“My dear Marion:
"Your favor of the 3rd inst. came to hand yesterday. It gave me much pleasure. I hope that the spirit it breathes may ever continue with you to strengthen you for endurance in the great struggle for the right. For its legitimate rule in the affections and over the actions of men. In the great conflict, my son be ever hopeful, for the victory is sure to the faithful who endure in faultless integrity, while the Kingdom of God rises to power and greatness.
"The reflection that we are connected with a work so glorious and great, embracing the salvation of man, and his exaltation to the glory for which he is constitutionally prepared by the gifts of God, should be with us a consideration to save us from all vanity and empty pride, and awaken lofty aspirations in the soul, and desires that are pure and holy, ever increasing our love for the truth, and thereby making our condition continually better and better as we gain experience and knowledge, which renders us better able to contend against the powers that oppose the truth and its progress in the earth. There is a bliss in life when it is sweetened with the feeling that we are in truth related to all that is noble and good; and when friendship's holy fire sheds its hallowed warmth in the soul, being continually fed by the living, undying conviction that we are the friends and benefactors of humanity on the broad and free principles of that universal Gospel which is 'the power of God unto salvation.'
"I hope you will ever study to cultivate a freedom of thought that will give to the mind free and full scope to its powers. In pursuing this course the soul will find that freedom for which it is constituted, and without which the attainment of the objects of human existence are impossible, while the soul remains in a condition of ignorance and darkness. Then persevere in your well formed and good resolutions of undivided devotion to the cause of truth and God, never wearying in doing good, knowing the reward is sure to the faithful.
"I have received no late news from home. I will send you today a copy of the News, which will show you how things are moving in Utah, and .how hard is the fate of the transgressor.
"I expect to start for Scotland tomorrow at 1 o'clock by steamer, in company with Brother Sloan. I will spend three Sabbaths in that country. Then I go to London, where I hope to meet you.
"With kind regards, in which all here join, I subscribe myself
"Your father affectionately.
''Amasa M. Lyman.''
Francis M. Lyman.
Lyman, Francis M. "My First Mission, V." Contributor. July 1896. pg. 528-536.
MY FIRST MISSION.
V.
My labors in the Essex conference, with Elders Edwin Scott and John Bennett, were very interesting and fruitful of good in every way. Quite a satisfactory number were baptized, and most of the financial embarrassments were cancelled. Some twenty-five persons obtained means enough to gather to Zion.
The change to me, from the great city of London to the beautiful country fields and parks of Essex, was a welcome one indeed. I had long walks between villages, and plenty of them. They were tiresome and sometimes lonesome. They were always seasons of rich inspiration and communion with the Holy Spirit. The whole-souled welcome received from the poor, scattered Saints, and the hours and days spent in social council with them, are never to be forgotten. When I look over my journal and my memory is refreshed by reading over the names of those good souls who ministered to our necessities at the expense of their own, I do almost involuntarily say, "Oh, my Father in Heaven, bless them and their posterity after them forever." Though the Saints in this conference were less in number, more scattered, and often poorer than our good and devoted friends in the London conference, the same sweet and generous spirit of the Gospel bubbled up in their hearts as it did in the hearts of the London Saints. If I could reasonably do so, I would delight to list the names of those who so generously fed, lodged, clothed and gave us money. All I subsisted upon or consumed in any manner, was given me by the Saints. I had not a penny of my own, nor respectable clothes. They supported me entirely. All were generous. There was one family in London that I would refer to, without mentioning the name, who were lavish in their generosity to the Elders. If the eyes of the giver, or of those who were benefitted, rest on these lines, they will readily recognize who is referred to. I know my brethren will say amen, when I say for us all: may the choice blessings of heaven be now and forever upon that family, throughout all generations.
The emigration in 1862 was large. Every effort possible was made throughout the mission to swell the tide of emigration, and success generally crowned the efforts. My labors in Essex were brief, but delightful. In fact I was happy all the way through my first mission. I seemed to meet no hardships. My health was always good. The examples of my seniors were always good and staid. They were circumspect. They never indulged in playfulness with women or girls. They did not undertake to wait on women of any age, nor romp with them. They did not allow women to wash their necks or their feet, or comb their hair. Their rule was not to accept presents from women. They carefully avoided the appearance of evil. They seemed to feel that if they allowed no liberties and took none with women, they would escape all sexual dangers. It has sometimes occurred with Elders, that they have fallen in sexual sin and have returned home, if at all, with a fallen countenance. That is a punishment no son of God should ever bring upon himself. It is the death blight, from which resurrection is doubtful.
To the examples of such men as the Apostles, who presided at that time, and to Elders John Cook, John Brown and William C. Staines, I owe much of the moderate success I met with in that mission. There were frequent baptisms in the fields where I labored, though I did none. How much I did to bring the Gospel convincingly to the souls of men, I know not. I conclude that by giving all the credit to the Lord, I shall make no mistake.
In the latter part of April, I received my release to return home that season of 1862. I had made my farewell visit to all the branches in. Essex, and spent a few days in London, having left Essex in the care of Elder John Bennett.
On the third day of May I traveled to Liverpool from London with the company of Saints who were to emigrate with the packet ship, Manchester. On the fifth of May, President George Q. Cannon received a telegraphic dispatch from President Brigham Young, requiring him to "join Senator Hooper, in Washington, May 25th, and to retain charge of the office." It was a shock to all of the brethren, but was particularly so to President Cannon himself.
Elder Jacob G. Bigler was appointed to preside in the mission during President Cannon's absence, which was only to be for a short time.
On the 6th of May the ship Manchester, laden with three hundred and seventy-six souls, under the presidency of Elders J. D. T. McAllister, Samuel L. Adams and Mark Barnes, moved out for New York.
In the evening of that day there was a social gathering at 42 Islington, of the following brethren: Amasa M. Lyman, Charles C. Rich, George Q. Cannon, John M. Kay, Geo. J. Taylor, W. G. Mills, Warren S. Snow, Wm. Bramall, Edward L. Sloan, Eugene Henriod, Joseph Bull, David M. Stuart, Wm. C. Staines, Robert R. Anderson and Francis M. Lyman.
The question brought before us by President Cannon, upon which every one present gave his views, was: "Will Utah, or Deseret, be admitted into the Union as a State?" In order that the younger ones should not be influenced by the older ones, it was decided the youngest in the circle should speak first. It fell to my lot to speak first. I took strong ground in favor of the admission of Utah into the Union as the right and proper thing to be, and that would be. President Cannon and Wm. G. Mills took the same view of the subject. The others, twelve in number, took the opposite view and did not believe in admission. From that hour I was always a firm believer in, and advocate of, admission, until January 4th, 1896, when that faith ripened into knowledge.
Our stay in Liverpool in company with Elders from all parts of the mission, was a very pleasurable change from our usual routine in our fields of labor. A splendid conference was held in Liverpool on Sunday, the nth, when rich instructions were freely given by the Apostles. On Tuesday, May 13th, 1862, we finished berthing the eight hundred and seven souls of the Saints on board the packet ship William Tapscott, Captain Bell. At 1 p. m., the Presidency of the mission came on board, instructed us freely, and organized us under the presidency of William Gibson, with Elders John Clark and Francis M. Lyman as his counselors. There were other valley Elders in our company—Thomas C. Stayner and wife, Samuel Hargraves, and William Dallin. Also native Elders, who had done a good work as Presidents or traveling Elders, in various conferences; Thomas Liez, Thomas W. Rees, Israel Bale, Charles R. Jones, William Shires, Joseph R. Morgan and Henry Whittall.
It takes considerable work to locate and settle on a ship eight hundred souls for a sea voyage of six weeks, as ours proved to be. No people in the world are so good to handle and so willingly submit to wholesome discipline as the Latter-day Saints.
At 11 a. m., Wednesday, May 14th, 1862, we weighed anchor and were led out to sea by a steam tug. About noon the steamship Kangaroo steamed by us with Presidents Lyman, Rich and Cannon, and Elders John Van Cott, Win. H. Dame and Geo. J. Taylor on board for New York.
The first afternoon out the brethren were called together and our company was divided into nineteen wards. The following brethren were appointed to preside over them: Henry Whittall, Chas. R. Jones, J. R. Morgan, Wm. Dallin, Israel Bale, Samuel Hargraves, J. H. Harrison, J. Huntington, W. Price, W. Woodhead, Wm. Probest, S. Brooksbank G. Pope, Thos. Memmott, J. Hibboot, J. Godfrey, T. W. Rees, W. Cooper, and C. C. Foster; captain of the guard, Thomas Liez.
Various arrangements were then entered into for the proper regulation and comfort of the Saints in the different wards. The more important items were as follows: Each ward president to keep a list of the names of all under his charge, whose comfort and well being he should make it his special business to promote. Prayers in each ward every morning at 9 o'clock, and every evening at 8. Whatever article may be lost or found by any of the emigrants on board, the same to be reported to the president of their respective wards, who will take measures to restore it to the owner, if possible. No private lights to be allowed below deck, except by special permission of the captain. The emigrants of each ward to arrange their cooking, etc., together, in rotation, instead of indiscriminately. The president of each ward to keep a judicious check upon the conduct of all emigrants under his watchcare, etc.
When we had brought a score of men in positions to shoulder up a share of the load, we seemed, for the first time, to breathe freely. Those men all proved to be capable and earnest workers. At 8 p. m. the steam tug left us to work our own way through winds, waves and calms. President Gibson and his brethren kept ever a supervisory care over all the company's affairs, ever ready to assist with advice or otherwise. Our beginning seemed all that could be asked. At the close of our first day we surveyed all our works and pronounced them good.
Israel Bale and Emma Goddard were married on ship-board, by President Gibson. The second day out two stowaways materialized and were soon set to work scrubbing the deck, for passage and provisions.
That terrible contagious seasickness was found raging among us on the second day out, although we had successfully passed the health officers. I came down with it as soon as possible. I had the violent form. It would engage me in a set-to from once to five times every day. I was quite indifferent to all that passed around me. We found it necessary to insist on rules of cleanliness being observed. Also the sounding of the bugle at 6 a. m., when all must — their health permitting—come out into fresh air. After prayers, at 9 p. m., no female was allowed on deck.
The first week passed with some misfortunes. Captain Bell fell on deck and broke a rib. Brother Hargraves also fell and hurt himself, quite seriously. Seasickness all the rage. The physician can't do anything to prevent or cure seasickness.
On the twenty-fourth of May, in spite of seasickness, President Gib son married three couples of young folks. At the serving of rations, some people refused some of their supplies, others took them and threw them overboard. Some ugliness developed, but nothing very serious. General meeting was held on Sunday, on deck, and in the evening, in different sections of the ship. Good counsels prevailed. Disaffection, brought on by the ship's cooks, made quite a rumpus among us. The cooks were dismissed and negroes put in their places, and peace was again established. Calm after calm prevailed, so that our voyage looked as though it would be prolonged.
On the twenty-eighth of May we consigned to the sea Mary Carr, the fourteen-months-old daughter of Richard Carr. With singing and prayer, in a terrific storm, we attended to that sad rite. The weather was so severe that all were early below decks, and the evening was spent in singing the songs of Zion.
Ours was an unusually large company, a slow-sailing boat, with rough weather, much seasickness, calms or head winds that delayed us until our supplies ran short.
President William Gibson was in a bad state of health when we sailed from Liverpool. He worked all he could for the company and was about much at night. His health failed him, and he got into such a nervous state that he was quite unfitted for the labors of president. About the tenth of June, two weeks out from New York, Dr. Whittle notified Brother John Clark and me that his state was a serious one. We then stepped forward and took charge of the company affairs. Such a contingency, perhaps, never arose in the history of emigration, where it became necessary for the counselors to step to the front and assume full charge of the company, as we were under the necessity of doing, from then till we arrived in New York, June 26th.
We at once took stock of the company's stores and supplies of every nature. We found it necessary to put all on half-rations of water and all provisions except salt beef and sea-biscuit. The medical stores were depleted entirely of wine and brandy. It was a hardship seriously felt by the Saints, to lose one-half their supply of water and good provisions. We took every precaution to have the benefit of fresh air to people and their bedding, so that, aside from seasickness, our company arrived in New York in very good condition. Elder John Clark and I, in our extra labors, moved harmoniously side by side, and were sustained by all of the Saints.
On our arrival at New York, in consequence of the enfeebled condition of President Gibson, the sole charge of the company was put into my hands from there to Florence, Nebraska, by Elders Horace S. Eldredge and Ormus E. Bates, who were in charge of emigration matters at New York City.
It required a constant and faithful watchcare on ship-board and crossing the continent to prevent corrupt, designing men, from imposing upon our pure and unsuspecting girls. We were also annoyed by foolish men within our own company, which inclined us to feel that the "white man is very unreliable."
While gathering moneys from the company, in New York, for their passages to Florence, someone picked Brother Phillips' pocket of thirty sovereigns, or $150 in gold, a most unfortunate occurrence for a poor people. We moved out of New York, by rail, Friday evening, June 27th.
As morning came upon us in Albany, N. Y., on the 28th of June, there were over eight hundred souls to feed. The great majority were reasonably supplied, but there were more than forty people in the same condition that I was—without food or money. Hunger brought them to me early for food. I sent them to Brother Ormus E. Bates, as he was with us to that point. He, in turn, sent them to me again. I told Brother Bates I was powerless to feed forty people from empty pockets for the ten days we would be going to Florence. He gave me $10. I spent the money at suitable periods for bread alone, which I distributed to the needy. Then, when we were approaching a point of supplies, I would pass through the train, notifying the people to buy always a little more butter, cheese and meats than they required for themselves, so as to share with their needy neighbors, to whom I was only able to furnish bread. Thus we fared alike and none suffered while the ten dollars lasted for bread, which was about two days.
I was supplied with five hundred and sixty-one tickets and receipts for twenty-one thousand six hundred pounds of extra luggage. Our treatment was all we could ask till we crossed the Niagara River. There we were put into the most wretched, dilapidated second-class cars I ever saw. They were not comfortable cattle cars. The rain poured down in torrents and ran through our car covers as through a sieve. The conductor had me go with him through the cars to make careful count of the people, he suspecting that I was not supplied with sufficient transportation. The count resulted in showing I had fifty adult passengers more than I had transportation for. He demanded one hundred and fifty dollars for their fares. I protested that if my tickets were short the fault was in the New York office, for I knew that every person in the company entitled to pay a fare had done so honestly. He telegraphed the fact to the superintendent at the Saratoga Bridge to know what he should do in the case, as I was without the money. The superintendent answered, "Tell Mormon agent that the baggage will be detained at Windsor until one hundred and fifty dollars is paid."
I felt I was driven into a corner. I sought Sister Eliza Horsepool, who had entrusted to my care for safe keeping from New York to Florence, thirty-three sovereigns, or one hundred and sixty-five dollars in gold, and asked her if she would allow me to use her money till we arrived in Florence. That she gladly consented to do. I would not settle with the conductor. I was prepared to meet the superintendent in the morning of June 30. I could make no terms with the superintendent. Nothing would do him but the cash. I paid him thirty sovereigns and took his receipt for it. The remaining three sovereigns I used to buy bread for the needy, and for other unavoidable expenses. I felt that our Canadian treatment was unnecessarily harsh. It was business, however, and we were brought to time.
We crossed the river from Canada to Detroit, in Michigan, there to be not only treated badly, but roundly abused by my countrymen, in my own native land. We were in Detroit three or four hours. When we came to load up we were most shamefully and brutally treated by the superintendent in person. He was a tall, gentlemanly-looking man of sixty years or more, with very heavy, long iron gray beard. He had thirteen cars brought up, and the company filled them in a very short time. I passed through the train from end to end and saw the people packed in like sardines in a box, and there were over one hundred of us yet on the platform with no place to ride. Through Canada, though the cars were filthy, leaky and miserable, there were fifteen of them, and from New York we were supplied with seventeen cars.
I told the superintendent it was impossible for us to get into and be seated in the thirteen cars. He said, "You shall not have another G—d — carriage." He undertook to drive us as if we were brutes, saying: ' 'Get in there, G—d—you, or I'll drive off and leave the last one of you." After an indefinite amount of that kind of abuse, while we were standing, men, women and children, in the broiling hot sun, to make his words good, away went the train and left us behind. The train was out of sight some minutes, when it returned. He then pointed us to two carriages standing on a track a little way from us and said, "You see those two carriages?''
I answered, "Yes, sir." He then said, "You can have just those two, now G—d—you, pile into them or else stop here."
The people flocked like young partridges to their nest, and we were as thick and close together in those two carriages as chickens under their mother's wings.
We just had time to get in, and away we were hurled like lightning over the iron track, and we breathed easier again. We pocketed the insults as best we could, and were delighted to get out of the air made blue by the wicked profanity of that hoary old sinner.
Tuesday, July 1st, Brother Thomas Broadbent's little child died. On our arrival in Chicago, for the reasonable sum of four dollars, the child was placed in its little coffin in the hand of a stranger to bury. That seemed to me even sadder and more uncertain than the burial of our dead in the sea. White men are very unreliable.
At Chicago we were well treated and given plenty of roomy cars, of the best quality. On that line it was discovered my tickets were short, but I was allowed to go along with the company, by certifying to the excess.
At Quincy, Illinois, we learned that Elder Chas. C. Rich and his son, Joseph C. , were not far ahead of us, and they might join our company. When I learned that, I could have shed tears, for I was so heavy laden. I wanted some strong shoulders to share the responsibility with me. It will be remembered I was without counselors. We were moved down the Mississippi River from Quincy by steamboat to Hannibal, and there loaded on to the Hannibal & St. Joseph Railroad.
When we came to Missouri, we were within touch of the effects of the war of the rebellion, for it had raged on both sides of the road we were to travel.
There were but five good cars for us to occupy. When they were filled, the remainder of the company were put in cattle cars, which had always been used for the purpose of freighting cattle to market. There was no time to make them clean. Rough seats of two-inch plank were put in those dirty cars. Then we seated ourselves in those stables and rode across the State of Missouri. To the credit of the railroad company, I must say it was the best they could do, and that with the proper spirit. Their rolling stock had been destroyed during the war, until their road was naked. It was indeed a distressing sight to see the people tumbling into such stables; the aged men and women, mothers with young children, having to stay in them all night, with no possibility of resting, say nothing about sleeping. Our train was so heavy and the engines so weak, that we were run in two trains. I stayed with the train where most of the people were, and gave Brother Hargraves charge of the other. In Brother Hargraves' company, a Brother Jones tried to get on the train while it was in motion, but fell and broke some of his ribs. I felt a shade of condemnation when the train I was with ran out first, for thus I went away and left part of my people. To compensate for that, our engine was wind-broken, or something else was the matter; so we had to stop frequently to get up steam and rest; the other train passed us in the night, arriving at St. Joseph at 8 a. m.—just four hours ahead of us.
We had a splendid opportunity for a very serious collision. We were running on down grade to make up lost time, where it could be done without much work from the engine, and, on something of a sharp curve, we met a hand-car with several men upon it. The men jumped off and saved themselves. The axles of the hand-car were twisted up like wires, but there was no further damage.
At St. Joseph, Mo., we found Elder Rich and his son, Joseph. Also met Brother William S. Godbe there, and he gave me five dollars to buy bread for the needy, my purse having become empty again. We arrived in St. Joseph on July 3rd. We had to transfer our people and their effects to the river steamer Omaha, on the fourth day of July. That being the national holiday, it was difficult to get a ship's crew in America's waters to work on that glorious day. We finally succeeded in loading up and moving up the river at 6 p. m., just when the fourth of July sun beat in upon us from the west. Everybody—nine hundred or one thousand people—sought, naturally enough, the east, or shady side of the boat, and nearly foundered her. We had to make quite an effort to get part of the people onto the sunny side, so the boat could travel.
Finding Elder Rich at St. Joseph was to me a great relief, for I felt the weight of responsibility was taken from my shoulders. I had felt when a death occurred or any misfortune or unpleasantness, I was responsible for it, and I censured myself. But when the Apostle was with the company, I felt that a greater than I was there, upon whose shoulders the responsibility would rest. All anxiety was taken from me. I thought Elder Rich would take charge of the company, but not so; to Captain Kerchival and others, he took pains to introduce me as "President Lyman," and honored me as such on all occasions. I related to him my trying experience in bringing so large a company from New York, short in my transportation and with many other trying experiences. I wanted him to write to Brothers Eldredge and Bates to clear the matter up, so that I could recover the money I had borrowed to pay over fares in Canada. He told me to write the facts to them myself. I suggested that they perhaps would not give such prompt heed to the matter if I should write. He said, "Yes, they will; they will listen to you, all right." I wrote the letter, with full details, and signed it. He read it over carefully, asked some explanations and then signed his name below mine. I felt sure such an endorsement would not be questioned. What a lesson was taught in the experience I had with that great and good man! It could have done him no credit to have had charge of eight hundred people for two days. To me, a beardless boy, it was something of a victory to take such a company from New York to Florence. He magnified a boy and lost no honor himself. He treated me as he would that his son should be treated under- like circumstances.
The excessive heat and drinking ice water caused much sickness. A Sister Spencer, whose baby was born on the cars, was so overcome by the heat that she succumbed and died the second evening we were on the river. A few hours after her death, a Brother Davis died of cholera, or something like it. At eight o'clock on the morning of the sixth of July, after some brethren had worked hard all night, making the two coffins, the captain brought the boat to the shore at a point about forty miles below Florence, on the Nebraska side, and gave the two a decent burial.
We arrived at Florence at 11 p. m. As we landed we were met by Elders Joseph W. Young, John Brown, Elias N. Blackburn and many others. Brother Young and others were up all night. I managed to get in two hours of sleep. Monday, July 7th, 1862. When the luggage was all ready to be distributed and weighed, the people were called together, and Brother Joseph W. Young talked to them like a father, telling them how they were to be taken across the plains, and what they were expected to do. They were to pay to him all the money they had, much or little, unless they had more than was required for their emigration, and he would furnish them all things necessary for their use on the road, such as provisions, cooking utensils, etc.
I worked very hard till three o'clock, p. m. when Brother Joseph W. told me to go to the Willet House and get dinner. We had been separating, weighing and sending the luggage to the camp-ground by teams.
I had but just ordered my dinner, when I was startled by a furious wind storm, which seemed to try the whole building to its foundation. The air in every corner of the house was just as full of dust as was that on the outside. It went right through the building as I never saw anything like it before. The terrible wind was followed almost immediately by lightning, thunder and a torrent of rain, such as can be produced in that section better than any other of my knowledge. My heart bled for the poor Saints who were out in it, unprotected on their camp-grounds.
While I was eating my dinner, word came to us that Brother Joseph W. Young was all but killed by a wagon-bed bottom being taken up by the wind and carried some yards, and striking him on the face and head. Brother Henry Whittall was killed outright by lightning, also a young man by the name of Day. Brother Young was taken to George Smith's home to be nursed. He had the worst-looking head and face I ever saw upon a living being. His nose was almost cut off his face. His scalp was torn off, leaving the top of his skull bare. Many of the Saints left the camp-ground to find shelter in the town. They were terrified. It was a revelation to them about wind, dust, thunder, lightning and rain.
At the request of the brethren I retained charge of the company and proceeded, with Brother Robert Stuart as my clerk, to organize the camp into companies of twelve, with a man at their head to take charge of them and all things in their possession that belonged to the Church.
The storms continued so that the people were scattered, which retarded our organization very much. There was much doing and undoing to accommodate the preferences of those concerned, some of whom desired to get with their friends. Some wished also to get where they could start with the earlier companies.
The forty days that I was at Florence was a busy time for the Elders in assisting the inexperienced Saints in outfitting for their one thousand miles of overland journey. The year 1862 was remarkable for the great number that gathered from abroad. Many Church as well as independent trains got their outfits at Florence.
Elder Joseph W. Young's life for weeks trembled in the balance. The fervent prayers of all Saints acquainted with his condition ascended to God for his recovery. It came slowly, but he never entirely recovered from that fearful accident. When he was improved so he could listen to business at all, I laid before him my necessity for the one hundred and sixty-five dollars I borrowed of Sister Horsepool to get my company through from New York. He took the Canadian railroad superintendent's receipt for the one hundred and fifty dollars, and said to Elder John Brown, who attended to emigration matters while Brother Young was sick, "Count out thirty-three sovereigns to Brother Lyman," which was done. It was not many minutes till I had placed the gold in Sister Horsepool's hand, cancelled my obligation and was made happy. When I did it, that large-hearted sister wanted me to retain enough of the money to buy me a No. 7 Charter Oak stove, and pay the freight on it to my home in Beaver. I declined the offer, as I saw no prospect of being able to return her the amount again. It was quite a temptation to me, as I had a family, but had never owned a stove and did not for a long time after. I had spent two years and a half on my mission and had three children before I succeeded in trading for a little old-fashioned step stove, which Brother Gabriel Huntsman's family had used. I went on that mission without purse or scrip, or two coats. On our way home a brother, whose name has gone from my memory, who had two watches, loaned me one till I arrived in Salt Lake City, when I returned it to him.
The sequel to my trouble crossing the country from New York to the frontier, with more passengers than I had tickets for, was that the clerk in the ticket office in New York had made a mistake of one in the hundreds line, and hence gave me one hundred tickets short of what were paid for. The mistake was discovered soon after we started, but as I did not send them word they concluded I was getting along all right with my short supply.
At Florence two good friends to my father and Brother Rich, namely, William S. Godbe and William Bringhurst, furnished them four young mules, a light wagon, harness, spring seats and all things to complete a traveling outfit. I was their teamster to Salt Lake City, thus working my way home as I had worked it away. Elder Joseph W. Young, Captain Wm. H. Hooper and others were in the same company with us. Joseph C. Rich earned his way home by driving Captain Hooper's team. Our journey was a fairly pleasant one. We camped with the companies as we passed them; held meetings, when wise counsels were dispensed by the Apostles.
We arrived in Salt Lake City, September 16th, 1862. In the absence of President Brigham Young, President Heber C. Kimball received us at the President's office and gave us a generous welcome home, shaking each of us with both his hands, as if he would weigh us in the balance. He expressed his entire satisfaction with us.
It is glorious when Elders return from missions, with the approval, favor and blessing of God and His servants upon their heads. I lingered about the northern country until after the October Conference, and then went to my home and family at Beaver, with Brother James H. Robbins, where we arrived October 16th, 1862.
Thus ended my first mission. I deeply regret that I quit my daily journal from that time for eleven years. It is almost universally the case that the Elders cease journalizing when they return home, as if our home labors and experiences were not important. It is a great mistake. If our lives are worth living, they are worth the time and labor it takes to make a brief history of them. Ten minutes a day will make quite a history of one's life. The better we keep track of what occurs in our lives, the better the occurrences in our lives will be.
Francis M. Lyman.
MY FIRST MISSION.
V.
My labors in the Essex conference, with Elders Edwin Scott and John Bennett, were very interesting and fruitful of good in every way. Quite a satisfactory number were baptized, and most of the financial embarrassments were cancelled. Some twenty-five persons obtained means enough to gather to Zion.
The change to me, from the great city of London to the beautiful country fields and parks of Essex, was a welcome one indeed. I had long walks between villages, and plenty of them. They were tiresome and sometimes lonesome. They were always seasons of rich inspiration and communion with the Holy Spirit. The whole-souled welcome received from the poor, scattered Saints, and the hours and days spent in social council with them, are never to be forgotten. When I look over my journal and my memory is refreshed by reading over the names of those good souls who ministered to our necessities at the expense of their own, I do almost involuntarily say, "Oh, my Father in Heaven, bless them and their posterity after them forever." Though the Saints in this conference were less in number, more scattered, and often poorer than our good and devoted friends in the London conference, the same sweet and generous spirit of the Gospel bubbled up in their hearts as it did in the hearts of the London Saints. If I could reasonably do so, I would delight to list the names of those who so generously fed, lodged, clothed and gave us money. All I subsisted upon or consumed in any manner, was given me by the Saints. I had not a penny of my own, nor respectable clothes. They supported me entirely. All were generous. There was one family in London that I would refer to, without mentioning the name, who were lavish in their generosity to the Elders. If the eyes of the giver, or of those who were benefitted, rest on these lines, they will readily recognize who is referred to. I know my brethren will say amen, when I say for us all: may the choice blessings of heaven be now and forever upon that family, throughout all generations.
The emigration in 1862 was large. Every effort possible was made throughout the mission to swell the tide of emigration, and success generally crowned the efforts. My labors in Essex were brief, but delightful. In fact I was happy all the way through my first mission. I seemed to meet no hardships. My health was always good. The examples of my seniors were always good and staid. They were circumspect. They never indulged in playfulness with women or girls. They did not undertake to wait on women of any age, nor romp with them. They did not allow women to wash their necks or their feet, or comb their hair. Their rule was not to accept presents from women. They carefully avoided the appearance of evil. They seemed to feel that if they allowed no liberties and took none with women, they would escape all sexual dangers. It has sometimes occurred with Elders, that they have fallen in sexual sin and have returned home, if at all, with a fallen countenance. That is a punishment no son of God should ever bring upon himself. It is the death blight, from which resurrection is doubtful.
To the examples of such men as the Apostles, who presided at that time, and to Elders John Cook, John Brown and William C. Staines, I owe much of the moderate success I met with in that mission. There were frequent baptisms in the fields where I labored, though I did none. How much I did to bring the Gospel convincingly to the souls of men, I know not. I conclude that by giving all the credit to the Lord, I shall make no mistake.
In the latter part of April, I received my release to return home that season of 1862. I had made my farewell visit to all the branches in. Essex, and spent a few days in London, having left Essex in the care of Elder John Bennett.
On the third day of May I traveled to Liverpool from London with the company of Saints who were to emigrate with the packet ship, Manchester. On the fifth of May, President George Q. Cannon received a telegraphic dispatch from President Brigham Young, requiring him to "join Senator Hooper, in Washington, May 25th, and to retain charge of the office." It was a shock to all of the brethren, but was particularly so to President Cannon himself.
Elder Jacob G. Bigler was appointed to preside in the mission during President Cannon's absence, which was only to be for a short time.
On the 6th of May the ship Manchester, laden with three hundred and seventy-six souls, under the presidency of Elders J. D. T. McAllister, Samuel L. Adams and Mark Barnes, moved out for New York.
In the evening of that day there was a social gathering at 42 Islington, of the following brethren: Amasa M. Lyman, Charles C. Rich, George Q. Cannon, John M. Kay, Geo. J. Taylor, W. G. Mills, Warren S. Snow, Wm. Bramall, Edward L. Sloan, Eugene Henriod, Joseph Bull, David M. Stuart, Wm. C. Staines, Robert R. Anderson and Francis M. Lyman.
The question brought before us by President Cannon, upon which every one present gave his views, was: "Will Utah, or Deseret, be admitted into the Union as a State?" In order that the younger ones should not be influenced by the older ones, it was decided the youngest in the circle should speak first. It fell to my lot to speak first. I took strong ground in favor of the admission of Utah into the Union as the right and proper thing to be, and that would be. President Cannon and Wm. G. Mills took the same view of the subject. The others, twelve in number, took the opposite view and did not believe in admission. From that hour I was always a firm believer in, and advocate of, admission, until January 4th, 1896, when that faith ripened into knowledge.
Our stay in Liverpool in company with Elders from all parts of the mission, was a very pleasurable change from our usual routine in our fields of labor. A splendid conference was held in Liverpool on Sunday, the nth, when rich instructions were freely given by the Apostles. On Tuesday, May 13th, 1862, we finished berthing the eight hundred and seven souls of the Saints on board the packet ship William Tapscott, Captain Bell. At 1 p. m., the Presidency of the mission came on board, instructed us freely, and organized us under the presidency of William Gibson, with Elders John Clark and Francis M. Lyman as his counselors. There were other valley Elders in our company—Thomas C. Stayner and wife, Samuel Hargraves, and William Dallin. Also native Elders, who had done a good work as Presidents or traveling Elders, in various conferences; Thomas Liez, Thomas W. Rees, Israel Bale, Charles R. Jones, William Shires, Joseph R. Morgan and Henry Whittall.
It takes considerable work to locate and settle on a ship eight hundred souls for a sea voyage of six weeks, as ours proved to be. No people in the world are so good to handle and so willingly submit to wholesome discipline as the Latter-day Saints.
At 11 a. m., Wednesday, May 14th, 1862, we weighed anchor and were led out to sea by a steam tug. About noon the steamship Kangaroo steamed by us with Presidents Lyman, Rich and Cannon, and Elders John Van Cott, Win. H. Dame and Geo. J. Taylor on board for New York.
The first afternoon out the brethren were called together and our company was divided into nineteen wards. The following brethren were appointed to preside over them: Henry Whittall, Chas. R. Jones, J. R. Morgan, Wm. Dallin, Israel Bale, Samuel Hargraves, J. H. Harrison, J. Huntington, W. Price, W. Woodhead, Wm. Probest, S. Brooksbank G. Pope, Thos. Memmott, J. Hibboot, J. Godfrey, T. W. Rees, W. Cooper, and C. C. Foster; captain of the guard, Thomas Liez.
Various arrangements were then entered into for the proper regulation and comfort of the Saints in the different wards. The more important items were as follows: Each ward president to keep a list of the names of all under his charge, whose comfort and well being he should make it his special business to promote. Prayers in each ward every morning at 9 o'clock, and every evening at 8. Whatever article may be lost or found by any of the emigrants on board, the same to be reported to the president of their respective wards, who will take measures to restore it to the owner, if possible. No private lights to be allowed below deck, except by special permission of the captain. The emigrants of each ward to arrange their cooking, etc., together, in rotation, instead of indiscriminately. The president of each ward to keep a judicious check upon the conduct of all emigrants under his watchcare, etc.
When we had brought a score of men in positions to shoulder up a share of the load, we seemed, for the first time, to breathe freely. Those men all proved to be capable and earnest workers. At 8 p. m. the steam tug left us to work our own way through winds, waves and calms. President Gibson and his brethren kept ever a supervisory care over all the company's affairs, ever ready to assist with advice or otherwise. Our beginning seemed all that could be asked. At the close of our first day we surveyed all our works and pronounced them good.
Israel Bale and Emma Goddard were married on ship-board, by President Gibson. The second day out two stowaways materialized and were soon set to work scrubbing the deck, for passage and provisions.
That terrible contagious seasickness was found raging among us on the second day out, although we had successfully passed the health officers. I came down with it as soon as possible. I had the violent form. It would engage me in a set-to from once to five times every day. I was quite indifferent to all that passed around me. We found it necessary to insist on rules of cleanliness being observed. Also the sounding of the bugle at 6 a. m., when all must — their health permitting—come out into fresh air. After prayers, at 9 p. m., no female was allowed on deck.
The first week passed with some misfortunes. Captain Bell fell on deck and broke a rib. Brother Hargraves also fell and hurt himself, quite seriously. Seasickness all the rage. The physician can't do anything to prevent or cure seasickness.
On the twenty-fourth of May, in spite of seasickness, President Gib son married three couples of young folks. At the serving of rations, some people refused some of their supplies, others took them and threw them overboard. Some ugliness developed, but nothing very serious. General meeting was held on Sunday, on deck, and in the evening, in different sections of the ship. Good counsels prevailed. Disaffection, brought on by the ship's cooks, made quite a rumpus among us. The cooks were dismissed and negroes put in their places, and peace was again established. Calm after calm prevailed, so that our voyage looked as though it would be prolonged.
On the twenty-eighth of May we consigned to the sea Mary Carr, the fourteen-months-old daughter of Richard Carr. With singing and prayer, in a terrific storm, we attended to that sad rite. The weather was so severe that all were early below decks, and the evening was spent in singing the songs of Zion.
Ours was an unusually large company, a slow-sailing boat, with rough weather, much seasickness, calms or head winds that delayed us until our supplies ran short.
President William Gibson was in a bad state of health when we sailed from Liverpool. He worked all he could for the company and was about much at night. His health failed him, and he got into such a nervous state that he was quite unfitted for the labors of president. About the tenth of June, two weeks out from New York, Dr. Whittle notified Brother John Clark and me that his state was a serious one. We then stepped forward and took charge of the company affairs. Such a contingency, perhaps, never arose in the history of emigration, where it became necessary for the counselors to step to the front and assume full charge of the company, as we were under the necessity of doing, from then till we arrived in New York, June 26th.
We at once took stock of the company's stores and supplies of every nature. We found it necessary to put all on half-rations of water and all provisions except salt beef and sea-biscuit. The medical stores were depleted entirely of wine and brandy. It was a hardship seriously felt by the Saints, to lose one-half their supply of water and good provisions. We took every precaution to have the benefit of fresh air to people and their bedding, so that, aside from seasickness, our company arrived in New York in very good condition. Elder John Clark and I, in our extra labors, moved harmoniously side by side, and were sustained by all of the Saints.
On our arrival at New York, in consequence of the enfeebled condition of President Gibson, the sole charge of the company was put into my hands from there to Florence, Nebraska, by Elders Horace S. Eldredge and Ormus E. Bates, who were in charge of emigration matters at New York City.
It required a constant and faithful watchcare on ship-board and crossing the continent to prevent corrupt, designing men, from imposing upon our pure and unsuspecting girls. We were also annoyed by foolish men within our own company, which inclined us to feel that the "white man is very unreliable."
While gathering moneys from the company, in New York, for their passages to Florence, someone picked Brother Phillips' pocket of thirty sovereigns, or $150 in gold, a most unfortunate occurrence for a poor people. We moved out of New York, by rail, Friday evening, June 27th.
As morning came upon us in Albany, N. Y., on the 28th of June, there were over eight hundred souls to feed. The great majority were reasonably supplied, but there were more than forty people in the same condition that I was—without food or money. Hunger brought them to me early for food. I sent them to Brother Ormus E. Bates, as he was with us to that point. He, in turn, sent them to me again. I told Brother Bates I was powerless to feed forty people from empty pockets for the ten days we would be going to Florence. He gave me $10. I spent the money at suitable periods for bread alone, which I distributed to the needy. Then, when we were approaching a point of supplies, I would pass through the train, notifying the people to buy always a little more butter, cheese and meats than they required for themselves, so as to share with their needy neighbors, to whom I was only able to furnish bread. Thus we fared alike and none suffered while the ten dollars lasted for bread, which was about two days.
I was supplied with five hundred and sixty-one tickets and receipts for twenty-one thousand six hundred pounds of extra luggage. Our treatment was all we could ask till we crossed the Niagara River. There we were put into the most wretched, dilapidated second-class cars I ever saw. They were not comfortable cattle cars. The rain poured down in torrents and ran through our car covers as through a sieve. The conductor had me go with him through the cars to make careful count of the people, he suspecting that I was not supplied with sufficient transportation. The count resulted in showing I had fifty adult passengers more than I had transportation for. He demanded one hundred and fifty dollars for their fares. I protested that if my tickets were short the fault was in the New York office, for I knew that every person in the company entitled to pay a fare had done so honestly. He telegraphed the fact to the superintendent at the Saratoga Bridge to know what he should do in the case, as I was without the money. The superintendent answered, "Tell Mormon agent that the baggage will be detained at Windsor until one hundred and fifty dollars is paid."
I felt I was driven into a corner. I sought Sister Eliza Horsepool, who had entrusted to my care for safe keeping from New York to Florence, thirty-three sovereigns, or one hundred and sixty-five dollars in gold, and asked her if she would allow me to use her money till we arrived in Florence. That she gladly consented to do. I would not settle with the conductor. I was prepared to meet the superintendent in the morning of June 30. I could make no terms with the superintendent. Nothing would do him but the cash. I paid him thirty sovereigns and took his receipt for it. The remaining three sovereigns I used to buy bread for the needy, and for other unavoidable expenses. I felt that our Canadian treatment was unnecessarily harsh. It was business, however, and we were brought to time.
We crossed the river from Canada to Detroit, in Michigan, there to be not only treated badly, but roundly abused by my countrymen, in my own native land. We were in Detroit three or four hours. When we came to load up we were most shamefully and brutally treated by the superintendent in person. He was a tall, gentlemanly-looking man of sixty years or more, with very heavy, long iron gray beard. He had thirteen cars brought up, and the company filled them in a very short time. I passed through the train from end to end and saw the people packed in like sardines in a box, and there were over one hundred of us yet on the platform with no place to ride. Through Canada, though the cars were filthy, leaky and miserable, there were fifteen of them, and from New York we were supplied with seventeen cars.
I told the superintendent it was impossible for us to get into and be seated in the thirteen cars. He said, "You shall not have another G—d — carriage." He undertook to drive us as if we were brutes, saying: ' 'Get in there, G—d—you, or I'll drive off and leave the last one of you." After an indefinite amount of that kind of abuse, while we were standing, men, women and children, in the broiling hot sun, to make his words good, away went the train and left us behind. The train was out of sight some minutes, when it returned. He then pointed us to two carriages standing on a track a little way from us and said, "You see those two carriages?''
I answered, "Yes, sir." He then said, "You can have just those two, now G—d—you, pile into them or else stop here."
The people flocked like young partridges to their nest, and we were as thick and close together in those two carriages as chickens under their mother's wings.
We just had time to get in, and away we were hurled like lightning over the iron track, and we breathed easier again. We pocketed the insults as best we could, and were delighted to get out of the air made blue by the wicked profanity of that hoary old sinner.
Tuesday, July 1st, Brother Thomas Broadbent's little child died. On our arrival in Chicago, for the reasonable sum of four dollars, the child was placed in its little coffin in the hand of a stranger to bury. That seemed to me even sadder and more uncertain than the burial of our dead in the sea. White men are very unreliable.
At Chicago we were well treated and given plenty of roomy cars, of the best quality. On that line it was discovered my tickets were short, but I was allowed to go along with the company, by certifying to the excess.
At Quincy, Illinois, we learned that Elder Chas. C. Rich and his son, Joseph C. , were not far ahead of us, and they might join our company. When I learned that, I could have shed tears, for I was so heavy laden. I wanted some strong shoulders to share the responsibility with me. It will be remembered I was without counselors. We were moved down the Mississippi River from Quincy by steamboat to Hannibal, and there loaded on to the Hannibal & St. Joseph Railroad.
When we came to Missouri, we were within touch of the effects of the war of the rebellion, for it had raged on both sides of the road we were to travel.
There were but five good cars for us to occupy. When they were filled, the remainder of the company were put in cattle cars, which had always been used for the purpose of freighting cattle to market. There was no time to make them clean. Rough seats of two-inch plank were put in those dirty cars. Then we seated ourselves in those stables and rode across the State of Missouri. To the credit of the railroad company, I must say it was the best they could do, and that with the proper spirit. Their rolling stock had been destroyed during the war, until their road was naked. It was indeed a distressing sight to see the people tumbling into such stables; the aged men and women, mothers with young children, having to stay in them all night, with no possibility of resting, say nothing about sleeping. Our train was so heavy and the engines so weak, that we were run in two trains. I stayed with the train where most of the people were, and gave Brother Hargraves charge of the other. In Brother Hargraves' company, a Brother Jones tried to get on the train while it was in motion, but fell and broke some of his ribs. I felt a shade of condemnation when the train I was with ran out first, for thus I went away and left part of my people. To compensate for that, our engine was wind-broken, or something else was the matter; so we had to stop frequently to get up steam and rest; the other train passed us in the night, arriving at St. Joseph at 8 a. m.—just four hours ahead of us.
We had a splendid opportunity for a very serious collision. We were running on down grade to make up lost time, where it could be done without much work from the engine, and, on something of a sharp curve, we met a hand-car with several men upon it. The men jumped off and saved themselves. The axles of the hand-car were twisted up like wires, but there was no further damage.
At St. Joseph, Mo., we found Elder Rich and his son, Joseph. Also met Brother William S. Godbe there, and he gave me five dollars to buy bread for the needy, my purse having become empty again. We arrived in St. Joseph on July 3rd. We had to transfer our people and their effects to the river steamer Omaha, on the fourth day of July. That being the national holiday, it was difficult to get a ship's crew in America's waters to work on that glorious day. We finally succeeded in loading up and moving up the river at 6 p. m., just when the fourth of July sun beat in upon us from the west. Everybody—nine hundred or one thousand people—sought, naturally enough, the east, or shady side of the boat, and nearly foundered her. We had to make quite an effort to get part of the people onto the sunny side, so the boat could travel.
Finding Elder Rich at St. Joseph was to me a great relief, for I felt the weight of responsibility was taken from my shoulders. I had felt when a death occurred or any misfortune or unpleasantness, I was responsible for it, and I censured myself. But when the Apostle was with the company, I felt that a greater than I was there, upon whose shoulders the responsibility would rest. All anxiety was taken from me. I thought Elder Rich would take charge of the company, but not so; to Captain Kerchival and others, he took pains to introduce me as "President Lyman," and honored me as such on all occasions. I related to him my trying experience in bringing so large a company from New York, short in my transportation and with many other trying experiences. I wanted him to write to Brothers Eldredge and Bates to clear the matter up, so that I could recover the money I had borrowed to pay over fares in Canada. He told me to write the facts to them myself. I suggested that they perhaps would not give such prompt heed to the matter if I should write. He said, "Yes, they will; they will listen to you, all right." I wrote the letter, with full details, and signed it. He read it over carefully, asked some explanations and then signed his name below mine. I felt sure such an endorsement would not be questioned. What a lesson was taught in the experience I had with that great and good man! It could have done him no credit to have had charge of eight hundred people for two days. To me, a beardless boy, it was something of a victory to take such a company from New York to Florence. He magnified a boy and lost no honor himself. He treated me as he would that his son should be treated under- like circumstances.
The excessive heat and drinking ice water caused much sickness. A Sister Spencer, whose baby was born on the cars, was so overcome by the heat that she succumbed and died the second evening we were on the river. A few hours after her death, a Brother Davis died of cholera, or something like it. At eight o'clock on the morning of the sixth of July, after some brethren had worked hard all night, making the two coffins, the captain brought the boat to the shore at a point about forty miles below Florence, on the Nebraska side, and gave the two a decent burial.
We arrived at Florence at 11 p. m. As we landed we were met by Elders Joseph W. Young, John Brown, Elias N. Blackburn and many others. Brother Young and others were up all night. I managed to get in two hours of sleep. Monday, July 7th, 1862. When the luggage was all ready to be distributed and weighed, the people were called together, and Brother Joseph W. Young talked to them like a father, telling them how they were to be taken across the plains, and what they were expected to do. They were to pay to him all the money they had, much or little, unless they had more than was required for their emigration, and he would furnish them all things necessary for their use on the road, such as provisions, cooking utensils, etc.
I worked very hard till three o'clock, p. m. when Brother Joseph W. told me to go to the Willet House and get dinner. We had been separating, weighing and sending the luggage to the camp-ground by teams.
I had but just ordered my dinner, when I was startled by a furious wind storm, which seemed to try the whole building to its foundation. The air in every corner of the house was just as full of dust as was that on the outside. It went right through the building as I never saw anything like it before. The terrible wind was followed almost immediately by lightning, thunder and a torrent of rain, such as can be produced in that section better than any other of my knowledge. My heart bled for the poor Saints who were out in it, unprotected on their camp-grounds.
While I was eating my dinner, word came to us that Brother Joseph W. Young was all but killed by a wagon-bed bottom being taken up by the wind and carried some yards, and striking him on the face and head. Brother Henry Whittall was killed outright by lightning, also a young man by the name of Day. Brother Young was taken to George Smith's home to be nursed. He had the worst-looking head and face I ever saw upon a living being. His nose was almost cut off his face. His scalp was torn off, leaving the top of his skull bare. Many of the Saints left the camp-ground to find shelter in the town. They were terrified. It was a revelation to them about wind, dust, thunder, lightning and rain.
At the request of the brethren I retained charge of the company and proceeded, with Brother Robert Stuart as my clerk, to organize the camp into companies of twelve, with a man at their head to take charge of them and all things in their possession that belonged to the Church.
The storms continued so that the people were scattered, which retarded our organization very much. There was much doing and undoing to accommodate the preferences of those concerned, some of whom desired to get with their friends. Some wished also to get where they could start with the earlier companies.
The forty days that I was at Florence was a busy time for the Elders in assisting the inexperienced Saints in outfitting for their one thousand miles of overland journey. The year 1862 was remarkable for the great number that gathered from abroad. Many Church as well as independent trains got their outfits at Florence.
Elder Joseph W. Young's life for weeks trembled in the balance. The fervent prayers of all Saints acquainted with his condition ascended to God for his recovery. It came slowly, but he never entirely recovered from that fearful accident. When he was improved so he could listen to business at all, I laid before him my necessity for the one hundred and sixty-five dollars I borrowed of Sister Horsepool to get my company through from New York. He took the Canadian railroad superintendent's receipt for the one hundred and fifty dollars, and said to Elder John Brown, who attended to emigration matters while Brother Young was sick, "Count out thirty-three sovereigns to Brother Lyman," which was done. It was not many minutes till I had placed the gold in Sister Horsepool's hand, cancelled my obligation and was made happy. When I did it, that large-hearted sister wanted me to retain enough of the money to buy me a No. 7 Charter Oak stove, and pay the freight on it to my home in Beaver. I declined the offer, as I saw no prospect of being able to return her the amount again. It was quite a temptation to me, as I had a family, but had never owned a stove and did not for a long time after. I had spent two years and a half on my mission and had three children before I succeeded in trading for a little old-fashioned step stove, which Brother Gabriel Huntsman's family had used. I went on that mission without purse or scrip, or two coats. On our way home a brother, whose name has gone from my memory, who had two watches, loaned me one till I arrived in Salt Lake City, when I returned it to him.
The sequel to my trouble crossing the country from New York to the frontier, with more passengers than I had tickets for, was that the clerk in the ticket office in New York had made a mistake of one in the hundreds line, and hence gave me one hundred tickets short of what were paid for. The mistake was discovered soon after we started, but as I did not send them word they concluded I was getting along all right with my short supply.
At Florence two good friends to my father and Brother Rich, namely, William S. Godbe and William Bringhurst, furnished them four young mules, a light wagon, harness, spring seats and all things to complete a traveling outfit. I was their teamster to Salt Lake City, thus working my way home as I had worked it away. Elder Joseph W. Young, Captain Wm. H. Hooper and others were in the same company with us. Joseph C. Rich earned his way home by driving Captain Hooper's team. Our journey was a fairly pleasant one. We camped with the companies as we passed them; held meetings, when wise counsels were dispensed by the Apostles.
We arrived in Salt Lake City, September 16th, 1862. In the absence of President Brigham Young, President Heber C. Kimball received us at the President's office and gave us a generous welcome home, shaking each of us with both his hands, as if he would weigh us in the balance. He expressed his entire satisfaction with us.
It is glorious when Elders return from missions, with the approval, favor and blessing of God and His servants upon their heads. I lingered about the northern country until after the October Conference, and then went to my home and family at Beaver, with Brother James H. Robbins, where we arrived October 16th, 1862.
Thus ended my first mission. I deeply regret that I quit my daily journal from that time for eleven years. It is almost universally the case that the Elders cease journalizing when they return home, as if our home labors and experiences were not important. It is a great mistake. If our lives are worth living, they are worth the time and labor it takes to make a brief history of them. Ten minutes a day will make quite a history of one's life. The better we keep track of what occurs in our lives, the better the occurrences in our lives will be.
Francis M. Lyman.
Anderson, Edward H. "Apostle Lyman's Mission to the Indians." Improvement Era. May 1900. pg. 510-516.
APOSTLE LYMAN'S MISSION TO THE INDIANS.
BY EDWARD H. ANDERSON.
The Latter-day Saints have always taken great interest in the promulgation of the Gospel to the Indians. Apostle Francis Marion Lyman's mission to the Lamanites in the central part of Utah is one of peculiar interest. He was called by President Taylor on November 17, 1882, at a time when there was a general revival in missionary work among the Indians, to labor among the Shoshones of Tooele County and the Utes of Uintah. At the same time, other brethren were called to preach among the Indians both to the North and to the South. It was nearly six months after his call that the eastern portion of Apostle Lyman's mission was filled, the Apostle having in the mean time attended several conferences, and made preaching tours in several stakes, among them being the Weber Stake, January 20, 1883, (when President L. W. Shurtliff was installed as president of that stake,) Tooele, Sanpete, Emery and Millard. He had also filled his Indian mission to the West, where William Lee had been accepted as the President of the Indian Mission in Tooele County, with 0. H. Barrus, John A. Erickson, Benjamin L. Bowen, and families, as missionaries. He had, between March 13, and 21, of that year, established the Indians in Deep Creek on a thousand acres of land, with water and some improvements, having also with his brethren preached to them the Gospel and its restoration through the Prophet Joseph, and taught them the doctrines and history contained in the Book of Mormon.
It was, therefore, in the early part of May, of that year, before his labors began towards filling his mission to the Utes, in Uintah. On May 5 and 6, he attended the Wasatch Stake Conference, in Heber City, where he made the necessary preparations for the journey eastward. From the beginning, it seemed that everything worked against the success of this undertaking. At length, after much delay from the breaking down of their wagons, the party, consisting of President Abram Hatch, Frank A. Fraughton and George T. Giles, were camped in Strawberry Valley where they were joined by Bishop John Spencer and Elder Hyrum Seeley of Sanpete. These latter brethren had been compelled to leave their supplies with an Indian named Nephi, as guard, on top of the mountains in four feet of snow. The Sanpete brethren returned to their homes, having come only to help get the supplies over the mountain from Spanish Pork. While the party rested on Current Creek waiting for the arrival of the supplies which were taken from the abandoned wagon, the following peculiar incidents occurred.
Apostle Lyman took his gun on the morning of May 10, and went out two and a half miles from the camp on Current Creek to a sugar loaf mountain which towered about one thousand feet above the table land in the vicinity. Arriving at the foot of the mountain, a sudden impulse seized him to climb it. He did so slowly, and upon arriving on the summit, he found a large flat stone, smooth as a table, which he stood upon.
In passing, it should be stated that when he had been given this mission of President Taylor, and had approached him for instructions as to what to do, no definite plan of work had been outlined. He had been told that he was personally entitled to a knowledge of the work, and the spirit of his mission. The same was the result when President Woodruff of the Quorum of Twelve had been asked for advice and instruction. Apostle Lyman was therefore troubled to know what course to pursue—whether to go right in among the Indians, or whether to ask permission of the agents to perform the mission assigned to him, in the latter case running the risk of being refused, and so having a stop put to his work without accomplishing any good, which had been the case with some of the other missionaries in other missions, to whom permission to preach had been denied.
While on this stone, with these thoughts in mind, he took off his hat, fell upon his knees, with his face turned to the east, towards the field of his labors, and poured out his soul in prayer to God: "I went right before the Lord, and told him all about my troubles," he says, "how everything was against us, how little I knew about the work; how I had learned that the agents at Uintah and Ouray were bitterly opposed to the Mormons and their doctrines; and then asked for the successful opening of the mission to the Lamanites in that region, and that God might guide me aright, and soften the hearts of the agents with favor towards us and our cause."
Just as he kneeled to pray, the atmosphere having been perfectly quiet up to that moment, a wind began blowing which continued to grow stronger as he continued his prayer, until at the close of the half hour in which he was engaged, it blew with the velocity of a tempest, so that he could scarcely remain in his position. When he finished praying, the wind as suddenly abated as it had begun, and he retraced his steps to camp. He felt convinced that to go right on with his mission, visit the agents and the Indians and preach to them, was the right thing to do.
His ability to receive impressions of approbation in his work when he is doing right, is strongly developed in Apostle Lyman. In many of the important steps of his life, he has been approved through dreams and inspirations, and even visits of men of God who have gone before. It has been thus made perfectly clear to him that his course is approved and his actions upheld. These visits and inspirations have been a source of great comfort to him. So in this instance, while he saw no vision, he was strongly impressed with the idea: "Go ahead, you are on the right track." He felt that his troubles and obstacles would be like the wind, perhaps strong, but soon over with.
And so it occurred. But he scarcely looked for such a terrible personal affliction as was soon to come upon him. On the 11th of May, he engaged with the men in lassoing some wild horses that had been brought into camp. He was an expert at this business, and could lay a rope around the front feet of the animals to perfection, often taking ten in a stretch without a miss. On the morning of the 12th the camp was up early, and it appeared that all the difficulties which had so far surrounded them were at length overcome. He was sitting on a camp stool just before breakfast and reached over to pick up some object, when he was suddenly seized in his left side with the most excruciating pain that could be imagined—it was a threatened rupture. It was so severe and agonizing that all hopes of his recovery were given up. Everything that could be thought of was done to relieve him, but all to no avail. They had no medicines of any kind; one of the brethren proffered to send fifty miles away for a doctor, but Brother Lyman forbade him, saying that he could not last till the arrival of a physician. It was suggested that he be taken back, but it was impossible to move him, the pain was so tormenting. For two hours he remained in such terrible agony that the cold sweat stood out in great beads upon his face. During this time he says that every good act of his life passed before him, and, strange to say, not an evil thing that he had done came to his mind—nothing but good. He saw himself carried home dead, and beheld the consternation of his family at his death, and at what had overtaken him. During all this time, strange to relate, neither he nor his companions, although they had done every other thing to alleviate his sufferings, had once thought of the ordinance of administration. "It never once entered my mind," he says, "nor did the brethren think of it." At the close of that time, one of the brethren suggested administering to him, which was accordingly done. No sooner were the hands of his brethren lifted from his head than the pain left as suddenly as it had come. He became perfectly free, and had thus been healed by the power of God by the laying on of hands by the Elders. "Then," he says, "I thought, how good it is only to be free from pain. It is the greatest heaven of all. And yet the most of our lives we are free, but scarcely appreciate it." He fell into a sweet sleep, and in a comparatively short time was able to proceed on the journey.
Up to this time, Satan seemed determined that the mission should not be opened up. But from this time on, the trouble was over, the way was clear, everything was favorable, and it seemed that every obstacle was removed without hands. Arriving among the Indians, the missionaries were received with marked kindness by both the Lamanites and by Agents J. J. Chritchlow of Uintah, and J. F. Minness of Ouray. Everybody attended the meetings. The Gospel and the Book of Mormon were freely taught by Elder Lyman and his brethren, and by Elder Nephi who was surnamed Lehi by Elder Lyman. Chief Tabby also preached, together with many others of the chief Utes who were firm Latter-day Saints. They bore powerful and fearless testimonies.
Missionaries were selected, sustained and set apart, at a conference in Ashley, on the 19th and 20th of May, and were called to continue the labors, which they did with much spirit. They were: Jeremiah Hatch, Israel Clark, Jeremiah Hatch, Jr., Thomas Karren, George Glines, and Thomas Bingham, Jr.
The Indians were largely converted and baptized, and both chiefs and laymen rejoiced in the word of God. Temporal good was also accomplished. The missionaries found an old chief who was more interested in temporal than in spiritual affairs. He had arranged a canal straight up the banks of the river to his land, and was waiting for the water to mount into it to irrigate his possessions. The missionaries remonstrated with him saying that water would not run up hill. He insisted, however, in a surly manner, that the "Mormons" made it run up hill. It was explained to him that it was only appearances that seemed to him so, and that water ran only down hill. They taught him how it could be done, however, whereupon he wished them to do the work. They asked permission from the agent to build a canal to water the possessions of the old chief, which was gladly granted. The six missionaries set to work upon their task. They obtained plows, scrapers, and horses, and in the course of ten days had a canal ready which proved a great success in watering the lands of the elated chief. For this useful labor, the missionaries were afterwards allowed one thousand dollars, which they divided among them, thus receiving both temporal and spiritual blessings.
Apostle Lyman returned to Prove from his successful mission on the 28th of May of the same year. He has, however, been interested in the red man ever since. For several years, the missionary labors were continued by the brethren named, and by others who were afterwards called; but the work was finally stopped as far as preaching on the reservations was concerned, the agents objecting. Then the Indians were approached when visiting the settlements, and were taught, as opportunity offered, in common conversation and otherwise, concerning the principles of the Gospel. But generally, some one has had charge of the work who kept the truth before the Lamanites. Some three or four years ago, Elder Ira Hatch was appointed to this work.
Apostle Lyman has continued his labors, and has come to be known among the Indians of Utah as Big Chief. In his preaching tours, he makes frequent visits to the Pi-Utes, the original, ignorant root- diggers of whom early explorers spoke as inhabiting the region about the Great Basin, and who are now scattered about in various parts of southern and central Utah, following the peaceful pursuits of their white friends. They live in small colonies in Thistle Valley, Koosharem, Rabbit Valley, Panguitch, Kanab, St. George, Cedar, Parowan, Beaver and Kanosh, and are generally members of The Church. They have their chiefs, or leading men, who, on the solicitation of the Indians themselves, are frequently chosen by the aid of the "Big Chief" and his white brethren. They till the earth, care for their horses and stock, on a plan imitative of that of the white man. Many of the old Indians, who were staunch warriors when the Pioneers first pitched their tents in the Basin, are still alive. Strange to say, the inhabitants of these colonies do not increase—the deaths are more numerous than the births, and the children of the wilderness are slowly but surely dwindling.
The Indians have learned not only to love the "Big Chief" for his teachings and kind counsels to them, but also for the small stipends of flour and beef which he causes to be distributed on his preaching tours among them. They likewise love the country where they live, and have become greatly attached to the fields, the hills, the springs, mountains and ravines of their allotted homes.
They will not hear of leaving them. In 1897, there was talk of dividing the Uintah and Uncompahgre reservations among the Indians, giving each person a certain share of the land. The Pi-Utes were visited and informed of the scheme, for it was not desired that they should be denied their rights in such a division, since they might then arise and say that they had been unfairly treated. They might say: "Why did you not tell us, that we also might have homes?" The whole plan was explained to them in detail, but they spurned the idea, and would not hear of leaving their present homes. They answered that in the winds they could hear the voices of their fathers. The spirits of their parents could be heard in the music of the creeks, and in the singing waters of the springs. Their children were buried here; they knew every hill, and could hear familiar sounds in the fields and upon the mountains. They begged to stay, protesting they were "Mormons." In some instances they became excited, believing it was only a scheme to drive them from the land to give place to the aggressive white race. But they remain in peace, and live in simple happiness.
It has been the theme of Apostle Lyman's sermons to the Indians that they abide on their allotted farms without roaming about, that they work, and avoid idling away their time, that they improve their premises and gather about them some of this world's goods. "Sit down, sit down; be quiet, don't run," has been the constant song he has sung to them. They have generally heeded the advice as far as their roving natures would allow, but compliance, even as far and as imperfectly as they have rendered it, has been a severe trial and a heavy sacrifice to them.
An amusing incident is related of Weber Tom, a leader of the Tooele Shoshones. This tribe is more intelligent, if not more progressive, than the Pi-Utes. On one occasion recently when Apostle Lyman, forgetting his own constant peregrinations, had been giving the red man's camp the usual admonition, Tom was evidently annoyed at the sameness of the song. He got up at the close, and gave a sermon himself on precept and example, saying: "'Postle Lyman he all the time say, 'Indian, sit down, sit down!' 'Postle Lyman, he never sit down."
The Apostle's reply is not recorded.
APOSTLE LYMAN'S MISSION TO THE INDIANS.
BY EDWARD H. ANDERSON.
The Latter-day Saints have always taken great interest in the promulgation of the Gospel to the Indians. Apostle Francis Marion Lyman's mission to the Lamanites in the central part of Utah is one of peculiar interest. He was called by President Taylor on November 17, 1882, at a time when there was a general revival in missionary work among the Indians, to labor among the Shoshones of Tooele County and the Utes of Uintah. At the same time, other brethren were called to preach among the Indians both to the North and to the South. It was nearly six months after his call that the eastern portion of Apostle Lyman's mission was filled, the Apostle having in the mean time attended several conferences, and made preaching tours in several stakes, among them being the Weber Stake, January 20, 1883, (when President L. W. Shurtliff was installed as president of that stake,) Tooele, Sanpete, Emery and Millard. He had also filled his Indian mission to the West, where William Lee had been accepted as the President of the Indian Mission in Tooele County, with 0. H. Barrus, John A. Erickson, Benjamin L. Bowen, and families, as missionaries. He had, between March 13, and 21, of that year, established the Indians in Deep Creek on a thousand acres of land, with water and some improvements, having also with his brethren preached to them the Gospel and its restoration through the Prophet Joseph, and taught them the doctrines and history contained in the Book of Mormon.
It was, therefore, in the early part of May, of that year, before his labors began towards filling his mission to the Utes, in Uintah. On May 5 and 6, he attended the Wasatch Stake Conference, in Heber City, where he made the necessary preparations for the journey eastward. From the beginning, it seemed that everything worked against the success of this undertaking. At length, after much delay from the breaking down of their wagons, the party, consisting of President Abram Hatch, Frank A. Fraughton and George T. Giles, were camped in Strawberry Valley where they were joined by Bishop John Spencer and Elder Hyrum Seeley of Sanpete. These latter brethren had been compelled to leave their supplies with an Indian named Nephi, as guard, on top of the mountains in four feet of snow. The Sanpete brethren returned to their homes, having come only to help get the supplies over the mountain from Spanish Pork. While the party rested on Current Creek waiting for the arrival of the supplies which were taken from the abandoned wagon, the following peculiar incidents occurred.
Apostle Lyman took his gun on the morning of May 10, and went out two and a half miles from the camp on Current Creek to a sugar loaf mountain which towered about one thousand feet above the table land in the vicinity. Arriving at the foot of the mountain, a sudden impulse seized him to climb it. He did so slowly, and upon arriving on the summit, he found a large flat stone, smooth as a table, which he stood upon.
In passing, it should be stated that when he had been given this mission of President Taylor, and had approached him for instructions as to what to do, no definite plan of work had been outlined. He had been told that he was personally entitled to a knowledge of the work, and the spirit of his mission. The same was the result when President Woodruff of the Quorum of Twelve had been asked for advice and instruction. Apostle Lyman was therefore troubled to know what course to pursue—whether to go right in among the Indians, or whether to ask permission of the agents to perform the mission assigned to him, in the latter case running the risk of being refused, and so having a stop put to his work without accomplishing any good, which had been the case with some of the other missionaries in other missions, to whom permission to preach had been denied.
While on this stone, with these thoughts in mind, he took off his hat, fell upon his knees, with his face turned to the east, towards the field of his labors, and poured out his soul in prayer to God: "I went right before the Lord, and told him all about my troubles," he says, "how everything was against us, how little I knew about the work; how I had learned that the agents at Uintah and Ouray were bitterly opposed to the Mormons and their doctrines; and then asked for the successful opening of the mission to the Lamanites in that region, and that God might guide me aright, and soften the hearts of the agents with favor towards us and our cause."
Just as he kneeled to pray, the atmosphere having been perfectly quiet up to that moment, a wind began blowing which continued to grow stronger as he continued his prayer, until at the close of the half hour in which he was engaged, it blew with the velocity of a tempest, so that he could scarcely remain in his position. When he finished praying, the wind as suddenly abated as it had begun, and he retraced his steps to camp. He felt convinced that to go right on with his mission, visit the agents and the Indians and preach to them, was the right thing to do.
His ability to receive impressions of approbation in his work when he is doing right, is strongly developed in Apostle Lyman. In many of the important steps of his life, he has been approved through dreams and inspirations, and even visits of men of God who have gone before. It has been thus made perfectly clear to him that his course is approved and his actions upheld. These visits and inspirations have been a source of great comfort to him. So in this instance, while he saw no vision, he was strongly impressed with the idea: "Go ahead, you are on the right track." He felt that his troubles and obstacles would be like the wind, perhaps strong, but soon over with.
And so it occurred. But he scarcely looked for such a terrible personal affliction as was soon to come upon him. On the 11th of May, he engaged with the men in lassoing some wild horses that had been brought into camp. He was an expert at this business, and could lay a rope around the front feet of the animals to perfection, often taking ten in a stretch without a miss. On the morning of the 12th the camp was up early, and it appeared that all the difficulties which had so far surrounded them were at length overcome. He was sitting on a camp stool just before breakfast and reached over to pick up some object, when he was suddenly seized in his left side with the most excruciating pain that could be imagined—it was a threatened rupture. It was so severe and agonizing that all hopes of his recovery were given up. Everything that could be thought of was done to relieve him, but all to no avail. They had no medicines of any kind; one of the brethren proffered to send fifty miles away for a doctor, but Brother Lyman forbade him, saying that he could not last till the arrival of a physician. It was suggested that he be taken back, but it was impossible to move him, the pain was so tormenting. For two hours he remained in such terrible agony that the cold sweat stood out in great beads upon his face. During this time he says that every good act of his life passed before him, and, strange to say, not an evil thing that he had done came to his mind—nothing but good. He saw himself carried home dead, and beheld the consternation of his family at his death, and at what had overtaken him. During all this time, strange to relate, neither he nor his companions, although they had done every other thing to alleviate his sufferings, had once thought of the ordinance of administration. "It never once entered my mind," he says, "nor did the brethren think of it." At the close of that time, one of the brethren suggested administering to him, which was accordingly done. No sooner were the hands of his brethren lifted from his head than the pain left as suddenly as it had come. He became perfectly free, and had thus been healed by the power of God by the laying on of hands by the Elders. "Then," he says, "I thought, how good it is only to be free from pain. It is the greatest heaven of all. And yet the most of our lives we are free, but scarcely appreciate it." He fell into a sweet sleep, and in a comparatively short time was able to proceed on the journey.
Up to this time, Satan seemed determined that the mission should not be opened up. But from this time on, the trouble was over, the way was clear, everything was favorable, and it seemed that every obstacle was removed without hands. Arriving among the Indians, the missionaries were received with marked kindness by both the Lamanites and by Agents J. J. Chritchlow of Uintah, and J. F. Minness of Ouray. Everybody attended the meetings. The Gospel and the Book of Mormon were freely taught by Elder Lyman and his brethren, and by Elder Nephi who was surnamed Lehi by Elder Lyman. Chief Tabby also preached, together with many others of the chief Utes who were firm Latter-day Saints. They bore powerful and fearless testimonies.
Missionaries were selected, sustained and set apart, at a conference in Ashley, on the 19th and 20th of May, and were called to continue the labors, which they did with much spirit. They were: Jeremiah Hatch, Israel Clark, Jeremiah Hatch, Jr., Thomas Karren, George Glines, and Thomas Bingham, Jr.
The Indians were largely converted and baptized, and both chiefs and laymen rejoiced in the word of God. Temporal good was also accomplished. The missionaries found an old chief who was more interested in temporal than in spiritual affairs. He had arranged a canal straight up the banks of the river to his land, and was waiting for the water to mount into it to irrigate his possessions. The missionaries remonstrated with him saying that water would not run up hill. He insisted, however, in a surly manner, that the "Mormons" made it run up hill. It was explained to him that it was only appearances that seemed to him so, and that water ran only down hill. They taught him how it could be done, however, whereupon he wished them to do the work. They asked permission from the agent to build a canal to water the possessions of the old chief, which was gladly granted. The six missionaries set to work upon their task. They obtained plows, scrapers, and horses, and in the course of ten days had a canal ready which proved a great success in watering the lands of the elated chief. For this useful labor, the missionaries were afterwards allowed one thousand dollars, which they divided among them, thus receiving both temporal and spiritual blessings.
Apostle Lyman returned to Prove from his successful mission on the 28th of May of the same year. He has, however, been interested in the red man ever since. For several years, the missionary labors were continued by the brethren named, and by others who were afterwards called; but the work was finally stopped as far as preaching on the reservations was concerned, the agents objecting. Then the Indians were approached when visiting the settlements, and were taught, as opportunity offered, in common conversation and otherwise, concerning the principles of the Gospel. But generally, some one has had charge of the work who kept the truth before the Lamanites. Some three or four years ago, Elder Ira Hatch was appointed to this work.
Apostle Lyman has continued his labors, and has come to be known among the Indians of Utah as Big Chief. In his preaching tours, he makes frequent visits to the Pi-Utes, the original, ignorant root- diggers of whom early explorers spoke as inhabiting the region about the Great Basin, and who are now scattered about in various parts of southern and central Utah, following the peaceful pursuits of their white friends. They live in small colonies in Thistle Valley, Koosharem, Rabbit Valley, Panguitch, Kanab, St. George, Cedar, Parowan, Beaver and Kanosh, and are generally members of The Church. They have their chiefs, or leading men, who, on the solicitation of the Indians themselves, are frequently chosen by the aid of the "Big Chief" and his white brethren. They till the earth, care for their horses and stock, on a plan imitative of that of the white man. Many of the old Indians, who were staunch warriors when the Pioneers first pitched their tents in the Basin, are still alive. Strange to say, the inhabitants of these colonies do not increase—the deaths are more numerous than the births, and the children of the wilderness are slowly but surely dwindling.
The Indians have learned not only to love the "Big Chief" for his teachings and kind counsels to them, but also for the small stipends of flour and beef which he causes to be distributed on his preaching tours among them. They likewise love the country where they live, and have become greatly attached to the fields, the hills, the springs, mountains and ravines of their allotted homes.
They will not hear of leaving them. In 1897, there was talk of dividing the Uintah and Uncompahgre reservations among the Indians, giving each person a certain share of the land. The Pi-Utes were visited and informed of the scheme, for it was not desired that they should be denied their rights in such a division, since they might then arise and say that they had been unfairly treated. They might say: "Why did you not tell us, that we also might have homes?" The whole plan was explained to them in detail, but they spurned the idea, and would not hear of leaving their present homes. They answered that in the winds they could hear the voices of their fathers. The spirits of their parents could be heard in the music of the creeks, and in the singing waters of the springs. Their children were buried here; they knew every hill, and could hear familiar sounds in the fields and upon the mountains. They begged to stay, protesting they were "Mormons." In some instances they became excited, believing it was only a scheme to drive them from the land to give place to the aggressive white race. But they remain in peace, and live in simple happiness.
It has been the theme of Apostle Lyman's sermons to the Indians that they abide on their allotted farms without roaming about, that they work, and avoid idling away their time, that they improve their premises and gather about them some of this world's goods. "Sit down, sit down; be quiet, don't run," has been the constant song he has sung to them. They have generally heeded the advice as far as their roving natures would allow, but compliance, even as far and as imperfectly as they have rendered it, has been a severe trial and a heavy sacrifice to them.
An amusing incident is related of Weber Tom, a leader of the Tooele Shoshones. This tribe is more intelligent, if not more progressive, than the Pi-Utes. On one occasion recently when Apostle Lyman, forgetting his own constant peregrinations, had been giving the red man's camp the usual admonition, Tom was evidently annoyed at the sameness of the song. He got up at the close, and gave a sermon himself on precept and example, saying: "'Postle Lyman he all the time say, 'Indian, sit down, sit down!' 'Postle Lyman, he never sit down."
The Apostle's reply is not recorded.
Anderson, Edward H. "Lives of Our Leaders - The Apostles: Francis M. Lyman." Juvenile Instructor. 15 May 1900. pg. 288-296.
LIVES OF OUR LEADERS—THE APOSTLES. FRANCIS M. LYMAN. MEN and women of middle age. In the Church, remember Francis M. Lyman and John Henry Smith just as the boys and girls of sixteen to twenty will remember Matthias F. Cowley and Abraham O. Woodruff. The latter are the first apostles of your time, as Francis Marion and his companion in call to the holy apostleship were the first to the young people of 1880. Did you ever notice how much more difficult it is to regard contemporaries with the same feelings that you look upon older people? However, there is no reason, all other qualifications being equal, why an apostle called in our own day from our own companions, should not seem as great to us as one whose call to that holy office antedates our recollection. But somehow, age often creates the difference; the men of our own time seem more human, more full of the same qualities, the same feelings, that we ourselves possess and are not separated by that mystic line beyond which "distance lends enchantment.” The young may well love and respect Apostle Lyman for his age, but the love of his contemporaries for him arises from his intense humanity—because he is with them and of them and for them and very like them; and so, young and old, the denizens on either side of the line of years, reach out in trusting confidence to him as a man of God, a man among men. This is a station difficult to occupy, an eminence hard to hold, a position which only a well-balanced mind inspired by the Holy Ghost can hope to maintain successfully. Apostle Lyman is pre-eminently a teacher and an organizer. Having successfully passed the middle age of life, which is the testing-ground of character and strength, he remains full of that spiritual force so necessary in impressing the Saints in matters both spiritual and temporal; and with it, he carries an abundance of practicality and common sense so essential in battling with the problems of existence, and the cold business propositions of everyday intercourse. He is active and energetic, always filling a mission, jovial, full of quaint epigrams, kind but not easily moved to tears; a stoic concerning death, which he looks upon as a sweet comfort to the faithful. As a judge between men, he succeeds not only in giving satisfactory decisions, but also in reconciling the brethren. His ability in these lines comes more from the impressions of the moment than from any special study of the subject; indeed, his motto is: “l set no stakes, but seek for the inspiration of the occasion.” His early career is full of pioneer incidents and frontier activity. He was born at the town of Goodhope, McDonough County, Illinois, on January 12, 1840. In the spring following, the family removed into Iowa, then to Nauvoo in the spring of 1841, and later, in 1843, to Alquina, Fayette Co., Indiana, returning to Nauvoo after the martyrdom of the Prophet and Patriarch, in 1844. He was the eldest son of Amasa Mason Lyman and Louisa Maria Tanner, to whom he was sealed in the Nauvoo Temple by Presidents Brigham Young and H. C. Kimball, in January, 1846. His father had gone west with the pioneers, and it was not until June of that year that he, with his mother and three other children, all in care of his grandfather, John Tanner, left for the rendezvous of the Saints at Winter Quarters on the Missouri. On the first day of July, 1848, he was baptized in the Elk Horn by his father, who also confirmed him. He was only a lad of eight years, but on the journey to the valley that summer, he drove a yoke of cattle and a wagon to the mountains, arriving in Great Salt Lake on the 19th of October. Here he spent the next three years in such vocations and sports as were the lot of the children of the pioneers. He was given what opportunities there were for education during this time, which added slightly to the store of meagre information already obtained in Winter Quarters. His father, with Elder C. C. Rich, purchased a ranch in San Bernardino, Cal., which was intended as a temporary home as well as an outfitting point for the gathering Saints; and so, in 1851, with the family, he migrated thither, doing a man's duty in driving loose stock the whole distance from Utah. From this time on, for several years, he was employed principally in handling animals and in freighting between Utah and California, making during these years sixteen trips over the deserts between the two places. He attended school in San Bernardino during the winter months, and also found time to work some eighteen months at the joiner's trade with Thomas W. Whitaker. He was also a witness to the laying of the corner stone of the Salt Lake temple in April, 1853. It was decided in the spring of 1857 that he should go on an English mission, but the Buchanan war prevented; he reached Salt Lake on his way, but was then delegated to return to the coast and move his father's family to the valley, all the missionaries as well as the colony in California being called to Utah. The English mission, however, was filled three years later. May 1, 1860, at which date his active public life may be said to have had its beginning, although previous to this time he had been ordained an Elder by his father in California (1856); had accompanied his father's exploring party to the Colorado (1858); had been ordained a Seventy (Jan. 7, 1860) in Farmington, whither he removed to till his father's farm in 1859; and was president of the Young Men's Literary Association of Farmington, in the first winter months of 1860. Previous to his departure for England, he built a log room in Beaver, whither he removed his wife, Rhoda Ann Taylor, to whom he was married November 18, 1857, and his one child. On his way East he visited Kirtland, and was shown through the temple by Martin Harris. He left New York on the steamer Edinburgh, and while we have him on the sea, let us ask the boys and girls to look back over the life of this boy of twenty years and see what he had accomplished. What an astonishing record of activity and work! Frontiersman at birth and babyhood; pioneer, teamster, and bull-whacker at eight; herdsman and cowboy at eleven learning a trade at thirteen; plowing the trackless deserts as a leader and captain at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a Seventy and a missionary at twenty; with farming, attending school, presiding over improvement associations, building the log cabin of the pioneer, as incidents thrown here and there in between. Landing in Liverpool July 27, 1860, his missionary labors were prosecuted with vigor. In the course of a couple of years, he was released, and, with a company of more than eight hundred emigrants, he sailed for America, arriving in New York June 25, 1862, after forty-two tedious days on the ocean. He was appointed second counselor in the presidency of the company, but two weeks out, he was compelled to take entire charge. He was put in charge of the company in New York, and took them safely to Florence where they arrived early in July. Two months were spent there and on the road, and it was not until the middle of October that he arrived at his humble log cabin in Beaver, after an absence of over two years and a half. In March of the following year, he was asked by President Young to settle in Fillmore, Millard County, which was once intended to be the capital of the Territory. He removed thither, and from that time on for more than fourteen years, until June 1877, he became a leader in political, church, business and manufacturing enterprises of that county. Only a few of the more important of these can be named: he was assistant assessor of United States Internal Revenue ; Lieutenant Colonel of the first regiment of militia in the Pauvan District at the age of twenty-five years; member of the House of the General Assembly of the State of Deseret; a member of the 17th, 18th, 22nd, and 23rd sessions of the Territorial Legislature; County Clerk and Recorder; Superintendent of schools and Prosecuting Attorney; when the Stake was organized, March 9, 1869, he was ordained a High Priest and was later set apart as High Councillor; with his father, he built, owned, and operated the O. K. Flouring mills, engaging in the flour and grain trade and other enterprises, being also secretary and treasurer of the county co-operative companies; doing also the most of the business in connection with the land entries, preemptions, homesteads and townsites in that county. It was while residing here that he received to wife, October 4, 1869, Clara Caroline Callister. His second mission to England was also taken while his home was in Millard. He left Salt Lake on October 20, 1873, and arrived in Liverpool on the 12th day of November. While on this mission, in addition to his labors in England, he made tours of Wales, Scotland, Denmark, Germany, Switzerland, and France. With a company of three hundred Saints he returned, arriving in New York September 26, and at his home in Fillmore on the 11th of October. He was not quiet long, for in 1877, after having attended the dedication of the St. George temple, in April, he was called to preside over the Tooele Stake which was organized June 24, 1877. From this time on for three years, his name stands at the head of the affairs of that stake and county, religiously and politically. It was in August of the year following that he was elected County Recorder, and also Representative to the Legislature from Tooele County. The Liberal Party had held control in that county since 1874, but in 1878, the Legislature passed an act providing for the registration of voters, which was a death blow to the so-called “Tooele Republic," and to the methods which had enabled the Liberals to retain control so long. By corrupt means, a small minority had conspired to control the county, and in doing so had spent in four years the revenue of five, a balance of $5000, and left the county in debt $16,000 in addition. In the August election, all the People's Party candidates were elected, but the Liberal officers refused to count the votes at first, and then by a system of technicalities at length declared the People's Party candidates not elected, although their majority averaged over three hundred votes. It was then that the fighting qualities of the new legislator. Hon, P. M. Lyman, manifested themselves; a Botice of contest was promptly given, and proceedings were taken before the District Court to compel an honest count. It was not until the 29th of March of the year following, on peremptory order of the court, the case then having been to the Supreme Court, that the officers in charge declared the correct result of the election, which gave the offices to the People's candidates who filed their bonds and entered upon their duties. As he has always been, so in this instance, he became a terror to the wrong-doer. In August, 1880, Elder Lyman with a company made a tour of southern Utah, Arizona, and New Mexico, and it was while away on this mission that he was chosen one of the Twelve Apostles, at the General Conference, October 10, 1880. He was ordained on the 27th by President John Taylor. From that time on he has been completely devoted to Church work. His travels embrace nearly every city, town and village in the West, where there is a Church organization. He is a familiar figure in the conferences of the Saints. He keeps a minute daily record of his travels, and his journals, which are written to date and embrace the whole history of his life, are frequently consulted for important data relating to individuals and the Church. By common consent, he is the keeper of the genealogical records of his father's family, and as such carefully enters every important item relating to marriages, births and deaths therein, having a prepared blank for the needed information. In this respect, he is an example which some one person in all other families, large or small, would do well to emulate. His extensive and continuous labors stamp him as one of the energetic men of the Church, a minute man in very deed. It was in the early part of the year 1883 that Apostle Lyman filled an Indian mission to which he had been called by President John Taylor on November 17th, in the year previous. On May 5 and 6, he attended the Wasatch conference in Heber City where he made the necessary preparations for the journey eastward to the Utes in Uintah. The company camped in Strawberry Valley, where they were joined by others from Sanpete who had been compelled to leave their supplies in their wagon on the top of a mountain, in four feet of snow. As a guard, they had left Indian Nephi by the wagon. Strong efforts were made to get the goods, and while this work was being done the company remained on Currant Creek. It was while thus encamped that Apostle Lyman took his gun one day, and went to a mountain some two miles distant. When this mission had been assigned to him. President Taylor had not given any definite instructions as to how the work was to be accomplished, and the method to be pursued was not clear to Brother Lyman. He had also asked President Woodruff of the quorum of the Twelve how to proceed, but had not received any detailed counsel that left his mind free from doubt as to the right course. He had been told that he was personally entitled to a knowledge of the work and the spirit of his mission. Should he go right in among the Indians, or should he ask permission of the agents? In the latter course, he ran the risk of being refused, thus leaving his work unaccomplished, as- was the case with others who had asked permission to preach to the Indians in other missions. Arriving at the mountain, these thoughts were employing his mind, when a sudden impulse caused him to ascend the hill, which towered a thousand feet above the table land in the vicinity. On arriving at the top, he found a large flat stone which he stood upon. He then took off his hat, his face turned to the east towards the field of his labors, fell upon his knees, and poured out his soul in prayer to God. «I went before the Lord, and told him all about my troubles; how everything seemed against us; how little I knew about the work; how I had learned that the agents at Uintah and Ouray were bitterly opposed to the Mormons and their doctrines; and then asked for the successful opening of the mission to the Lamanites in that region, and that God might guide me aright, and soften the hearts of the agents with favor towards us and our cause." Just as he kneeled to pray, the atmosphere having been perfectly quiet up to that moment, a wind began blowing which continued to grow stronger as he continued his prayer, until at the close of the half hour in which he was engaged, it blew with the velocity of a tempest, so that he could scarcely remain in his position. When he finished praying, the wind as suddenly abated as it had begun, and he retraced his steps to camp. He felt convinced that to go right on with his mission, visit the agents and the Indians and preach to them was the right thing to do. This ability to receive impressions of approbation in his work when he is doing right, is strongly developed in Apostle Lyman. In many of the important steps of his life, he has been approved through dreams and inspirations, and even visits of men of God who have gone before. It has been thus made perfectly clear to him that his course is approved and his actions upheld. These visits and inspirations have been a source of great comfort to him. So in this instance, while he saw no vision, he was strongly impressed with the idea: "Go ahead, you are on the right track." He felt that his troubles and obstacles would be like the wind, perhaps strong, but soon over with. And so it occurred. But he scarcely looked for such a terrible personal affliction as was soon to come upon him. On the 11th of May, he engaged with the men in lassoing some wild horses that had been brought into camp. He was an expert at this business and could lay the rope around the front feet of the animals to perfection, often taking ten in a stretch without a miss. On the morning of the 12th, the camp was up early, and it appeared that all the difficulties which had so far surrounded them were at length overcome. He was sitting on a camp stool just before breakfast and reached over to pick up some object, when he was suddenly seized with the most excruciating pain that could be imagined in his left side—it was a threatened rupture. It was so severe and agonizing that all hopes of his recovery were given up. Everything that could be done was done to relieve him, but all to no avail. They had no medicines of any kind; one of the brethren proffered to send fifty miles away for a doctor, but Brother Lyman forbade him, saying that he could not last till the arrival of a physician. It was suggested that he be taken back, but it was impossible to move him, the pain was so tormenting. For two hours he remained in such terrible agony that the cold sweat stood out in great beads upon his face. During this time he says that every good act of his life passed before him, and strange to say not an evil thing that he had done came to his mind — nothing but good. He saw himself carried home dead, and beheld the consternation of his family at his death, and what had overtaken him. During all this time, strange to say, neither he nor his companions, although they had done every other thing to alleviate his sufferings, had once thought of the ordinance of administration. «It never once entered my mind,» he says, "nor did the brethren think of it.» At the close of that time, one of the brethren suggested administering to him, which was accordingly done. No sooner were the hands of his brethren lifted from his head than the pain left as suddenly as it had come. He became perfectly free, and had thus been healed by the power of God by the laying on of hands by the Elders. "Then," he says, «I thought: how good it is to only be free from pain! It is the greatest heaven of all. And yet the most of our lives we are free, but scarcely appreciate it.” He fell into a sweet sleep, and in a comparatively short time was able to proceed on the journey. Up to this time, Satan seemed determined that the mission should not be opened up. But from this time on, the trouble was over, the way was clear, everything was favorable, and it seemed that every obstacle was removed without hands. Arriving among the Indians, the missionaries were received with marked kindness by both the Lamanites and by the agents, J. J. Critchlow of Uintah, and J. F. Minness of Ouray. Everybody attended the meetings. The Gospel and the Book of Mormon were freely taught by Elder Lyman and his brethren, and by Elder Nephi who was surnamed Lehi by Elder Lyman. Chief Tabby also preached, together with many others of the chief Utes who were firm Latter-day Saints. They bore powerful and fearless testimonies. Missionaries were selected, sustained and set apart at a conference in Ashley on the 19th and 20th of May, and were called to continue the labors, which they did with much spirit. They were: Jeremiah Hatch, Israel Clark, Jeremiah Hatch, Jr., Thomas Karren, George Glines, and Thomas Bingham, Jr. The Indians were largely converted and baptized, and both chiefs and laymen rejoiced in the word of God. Temporal good was also accomplished. The missionaries found an old chief who was more interested in temporal than in spiritual affairs. He had arranged a canal straight up the banks of the river to his land, and was waiting for the water to mount into it to irrigate his possessions. The missionaries remonstrated with him, saying that water would not run up hill. He insisted, however, in a surly manner that the “Mormons” made it run up hill. It was explained to him that it was only appearances that seemed to him so, and that water ran only down hill. They told him how it could be done, whereupon he wished them to do the work. They asked permission from the agent to build a canal to water the possessions of the old chief, which was gladly granted. The six missionaries set to work upon their task. They obtained plows, scrapers, and horses, and in the course of ten days had a canal ready which proved a great success in watering the possessions of the elated chief. For this useful labor, the missionaries were afterwards allowed $1000, which was paid them by Agent Minness, and which they divided among them, thus receiving both temporal and spiritual blessings. Apostle Lyman returned to Provo from his successful mission on the 28th of May of the same year. Francis Marion Lyman is one of the most active workers in the Church. His position as a member of the quorum of the Twelve Apostles, as a member of the Sunday School Union Board and the General Board of Young Men's Mutual Improvement Associations, brings him in direct contact with the people, young and old, in the organized Stakes of Zion. His nature permits no offered opportunity to pass unimproved, to associate and counsel with the community. He has particular ability in the line of counselor among the Saints. His bearing and conduct impress the people favorably, and they often listen to him when men of less genius in these lines would be spurned. He has a remarkable capacity for saying unpleasant things in a very acceptable way, and, further, he possesses a special gift of reconciliation. If men who are enemies, especially in a public way, cannot be reconciled to each other by Apostle Lyman, it would be better that both should retire from public service, for they are of a class who, for the sake of peace and advancement, should never be leaders among the people. Brother Lyman exemplifies perfectly the seventh beatitude: "Blessed are the peacemakers; for they shall be called the children of God.” He is naturally an adjuster of difficulties, and hence, in very deed, a child of God. He takes his own methods, however, in the accomplishment of his ends of peace. He does not always use mild words and pleasant persuasion. He is a fighter, if needs be; but bis skirmishes are conducted under the inspiration of the Spirit of God. No man is more under the influence of the gentle spirit of peace, breathed forth in the life of the Master; yet, neither is there a man more imbued with those other qualities of the Savior which could justly cause Him to exclaim: “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearer to cast out the mote out of thy brother's eye,” or: “Woe unto you, Scribes and Pharisees, hypocrites! Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” A striking characteristic of Brother Lyman is his ability to say something to the people, young and old, who meet him. It is a delight to shake hands with him, for he is seemingly loath to let you go until he has given expression to some pointed word or sentence that will cause you to think. He always has something good to say, and usually says it, looking you straight in the eyes. These expressions are mostly agreeable, but sometimes not so pleasant, in which latter case you may be sure you are off the track he sees ahead. A cyclopedia of valuable epigrams would be these seemingly extemporaneous sentences, could they be taken as they come from his lips to various persons. They always come in place and are especially meant for, and applicable to, the person spoken to; as if he could discern one's needs and circumstances. I had the distinction of being set apart by him for a foreign mission some years ago, and received a blessing which was a source of great comfort to me, and to my wife and family. At this time, I was appointed to take charge of the company of missionaries to our fields of labor. Being totally inexperienced, I ventured to ask, “What, Brother Lyman, is my duty?” “Your main duty," was the hurried reply, his rather small but piercing, deep-set, grey eyes, covered with heavy lashes, staring me full in the face, “is to see that none of them are lost.” The unexpected and queer answer chagrined me, but proved to be just right, as was fully demonstrated before we were all packed aboard the old Nevada. "How old are you?” he said, at another time. “Just thirty-five years.” "Thirty-five,” he repeated; "you have just ten more years to work hard in, and you ought to be a-doing, for after that you will begin to hang back and take it easy, and if you don't do more than you seem to be now doing, you may not be able to gratify yourself." Meeting him once on a train, before I had any idea that he knew me well enough for recognition, he grasped me by the hand and said: “Are you extravagant?" “No, sir.” “Good thing for you,” he said, and went right on. Brother Lyman is as fond of practical jokes as any person alive, and frequently shows tact in this species of amusement. One day while he resided in Millard, he insisted upon dining at a friend's house. “But,” said his friend, “the folks are not prepared." "Well, you go to dinner, do you not?" said he, “and I'll take just what you get." It was finally agreed, and the two started for dinner, his friend having some misgivings as to the result. On nearing the friend's home, they found that the blinds were drawn, there was no fire, the door was locked. No dinner, of course. “Did your wife know you were coming to dinner?" “Surely." “And this is the way your folks treat you? You ought to reorganize the government of your family," said Lyman twittingly. "I'll tell you," he continued, “now you may come down to my place and I'll show you how I am treated." They went, and upon arrival it was found that Brother Lyman had invited his friend's family to dinner. They were all there, and a sumptuous repast awaited the company. He had taken this method to throw his friend off his guard. One day this friend had occasion to visit him during dinner hour. He came to the door, knocked, it was opened by one of the family, he was invited in, shown a seat, took it, and asked to have a word with Brother Lyman. All this time, Brother Lyman never looked up nor said a word, but kept on eating. His friend spoke to him, but he ate all the more earnestly, without saying a word. Relations were becoming strained. Suddenly Lyman said to one of his daughters: «Get me the Bible, please.)) It was done. “Turn to Proverbs 25: 17, and show it to Brother,” he continued. The friend read: “Withdraw thy foot from thy neighbor's house; lest he be weary of thee, and so hate thee.” The friend appreciated the situation as a joke; then there were greetings and hand-shakings such as only Apostle Lyman can give. When he was a local leader in Tooele County, some government official sent him a request to answer among many other inquiries the question: Who is the heaviest sheep owner in your county? He replied: “l am; I weigh two hundred and eighty pounds; other questions will be answered upon receipt of two dollars.” The official replied enclosing two dollars, saying that Lyman's reply was discourteous and that he was obliged to pay that amount out of his own pocket, but at the same time enclosing a government voucher to be signed and returned. Lyman sent a private receipt and returned the voucher unsigned. It is said of some men that «they are easily approached.)) Of Apostle Lyman one may truly say, he does not wait to be approached. He speaks and greets you first, and always has a word to say that it is well to think of and remember. You can't help but like him, even though he tells you things that ought to displease you. No man is more spiritual- minded than Apostle Lyman. I think he stands among the first in the quorum of the Twelve in this respect. It is this spirituality, combined with his peculiar tact, judgment, foresight, and ability to read the feelings of men, that enables him to adjust temporal affairs between brethren with such dispatch and satisfaction, and to touch the hearts of the people, turning their thoughts, with tears of repentance, to God and His Gospel. And now, if Apostle Lyman could speak to all the readers of the Juvenile Instructor, what would he say? Something in this vein: “Boys and girls, be pure in thoughts and actions; do nothing that will make you feel ashamed to face any good person in the world. This course will make you free and happy. There is no other bondage so heavy as the bondage of sin; no other freedom so delightful as the freedom of innocence and purity. Guard your good name and your happiness by determining to be free from sin; protect your innocence by thinking pure thoughts; shield your purity by noble actions.” Edward H. Anderson. |
Apostle Francis M. Lyman
|
Cannon, Joseph J. "President Lyman's Travels and Ministry." Improvement Era. October 1903. pg. 922-925.
PRESIDENT LYMAN'S TRAVELS AND MINISTRY.
BY JOSEPH J. CANNON, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR," LIVERPOOL, ENGLAND.
There are many missions that may be given an Elder of Israel. The one that President Francis M. Lyman is now filling may be characterized as a mission of prayer, though naturally prayer is not the only matter that has occupied his time and attention. The central event of his recent journey through the European mission was the dedication of the chapel house at Christiania, Norway. [July 24, 1903, there were one hundred and forty-eight missionaries from all parts of the mission present.] When the meetings of that great gathering of the Priesthood were over, he traveled by rail to Stockholm, and there on Sunday attended two meetings and a Sunday school. President Lyman occupied most of the evening meeting, his discourse being interpreted into the Swedish tongue. Both Presidents Lyman and Skanchy promised the people that if all went well, Stockholm, like Christiana and Copenhagen, should have a suitable house of worship. This was naturally very pleasing to the Saints, who are earnestly seeking to find a suitable location for the erection of such a building. None has yet been chosen.
Stockholm should really be a profitable field for our labors. The beautiful city is growing fast, and few cities in the world are indulging such a well-planned and thoroughly executed system of improvement. Where mountains of granite rock stand to hinder the opening of a street, they are blasted away and the hollows are filled with the debris. The city buys, as fast as possible, all property along crooked or narrow streets, tears down the houses, and widens and straightens the thoroughfares. But Stockholm is not only a progressive city in material affairs, but is also a good home for the Saints. Great religious freedom is enjoyed, and while in Norway the sacrament may not be administered publicly, in Sweden no legal hindrance is placed in the way of the performance of gospel ordinances. The elders may be forbidden to preach anything that causes division in the state church, but this power is very seldom resorted to.
Monday evening, August 3rd, President Lyman set sail for Finland. Our passports had been duly visited by the Russian consul— otherwise tickets could not have been bought. The cruise through the Stockholm archipelago in the bright moonlight, with the dark shade of the firs and pines on the banks broken by the gleam from the windows of the villas, was one never to be forgotten. We passed through the open part of the Baltic during the night, and when morning dawned we were again plowing through a network of islands—the Abo archipelago. We reached this old Finnish city at noon. We had thought that all the inhabitants understood Swedish, but were unable to find a cab-driver who spoke that language, and only one who understood a few words. This, with subsequent experiences, brought the conviction that any general missionary work in Finland must be done by those who speak Finnish; a knowledge of Swedish is not enough. The better classes speak both languages, at least in the southern part and along the coast, but seven-eighths of the people speak the language of the country—Finnish.
In one of the odd little open cabs we rode around the city, visited the ancient castle and finally reached the top of a finely wooded hill where the observatory stands. Beside this building, to the east, is a mound of earth rising about twenty feet. This is the highest ground for miles around, and from it a splendid view could be had of the country. As we stood facing the north, the length of Finland, and all was quiet, we being alone, President Lyman decided that there was the proper place to offer prayer. Behind us on the mound, a little building was being reared, but the workmen were absent. We took off our hats, but remained standing.
After expressing gratitude for our safe arrival and for the peace and blessings that were with us, President Lyman besought the Lord in behalf of Finland and its people. He prayed that this sturdy race might never be crushed or subjected to tyranny, but that the people might ever have liberty to worship the Lord. He prayed for the government, that the officers might be just and merciful, that they might feel kindly toward the people and toward the servants of the Lord when they come to preach the gospel. He prayed for the land, that it might be productive and support its inhabitants. He asked that the Spirit of the Lord might be poured out upon the people that they might hunger for the truth, and with the authority of the Priesthood, he turned the key and opened the door for the preaching of the gospel in Finland, and dedicated the land for this work. He besought the Lord to bless the people with faith, that true servants and prophets might soon be raised up among them. The cause of Zion and the servants of the Lord were all remembered, and the blessings and favor of heaven were prayed for them.
The prayer was inspired and inspiring, and we felt that the Lord had heard it and acknowledged the dedication of the land. When we were through, we found that the laborers had returned and were looking with wondering eyes at the two bare-headed men who spoke in a strange language.
The Finnish people are a strongly-built, hardy folk, not very tall, but with well-knit bodies. They are somewhat swarthy, but a majority have blue eyes and fair hair. In the real Finns there is often a slight Mongolian caste in the countenance; and this can well be, for they sprang originally from the same stock as the Hungarians and Turks, but like these people they have undergone great changes with time. There has been a great admixture of Scandinavian and Germanic blood. Certainly there is much of the blood of Israel in their veins. They are not related to the Russians particularly, and their language is entirely different from the Slavonic tongues. Way back in time, St. Erick came over from Sweden, and after defeating the Finns with great slaughter he had the survivors baptized. Thus the Christian faith was planted among them. When the wave of Protestantism swept over the northern peoples of western Europe, Finland adopted the: Lutheran religion and has retained it up to the present.
Hard times and Russian rule are driving thousands of Finns to America. There is a tone of sadness in all they say concerning their present humbled condition. The loss of their soldiery and flag, the things so dear to the liberty loving Finns, the themes of their great poet Runeberg, is not easy to bear.
May the time soon come when they will open their hearts and receive the gospel of the Lord. The truth will make them free indeed. — Millennial Star.
[A note from Elder Cannon, dated St. Petersburg, July 25, (August 7, new) 1903, sends greetings to the Era from President Lyman and himself, and conveys the information that on the day previous, President Lyman offered prayer for the land of Russia.—Editors.]
PRESIDENT LYMAN'S TRAVELS AND MINISTRY.
BY JOSEPH J. CANNON, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR," LIVERPOOL, ENGLAND.
There are many missions that may be given an Elder of Israel. The one that President Francis M. Lyman is now filling may be characterized as a mission of prayer, though naturally prayer is not the only matter that has occupied his time and attention. The central event of his recent journey through the European mission was the dedication of the chapel house at Christiania, Norway. [July 24, 1903, there were one hundred and forty-eight missionaries from all parts of the mission present.] When the meetings of that great gathering of the Priesthood were over, he traveled by rail to Stockholm, and there on Sunday attended two meetings and a Sunday school. President Lyman occupied most of the evening meeting, his discourse being interpreted into the Swedish tongue. Both Presidents Lyman and Skanchy promised the people that if all went well, Stockholm, like Christiana and Copenhagen, should have a suitable house of worship. This was naturally very pleasing to the Saints, who are earnestly seeking to find a suitable location for the erection of such a building. None has yet been chosen.
Stockholm should really be a profitable field for our labors. The beautiful city is growing fast, and few cities in the world are indulging such a well-planned and thoroughly executed system of improvement. Where mountains of granite rock stand to hinder the opening of a street, they are blasted away and the hollows are filled with the debris. The city buys, as fast as possible, all property along crooked or narrow streets, tears down the houses, and widens and straightens the thoroughfares. But Stockholm is not only a progressive city in material affairs, but is also a good home for the Saints. Great religious freedom is enjoyed, and while in Norway the sacrament may not be administered publicly, in Sweden no legal hindrance is placed in the way of the performance of gospel ordinances. The elders may be forbidden to preach anything that causes division in the state church, but this power is very seldom resorted to.
Monday evening, August 3rd, President Lyman set sail for Finland. Our passports had been duly visited by the Russian consul— otherwise tickets could not have been bought. The cruise through the Stockholm archipelago in the bright moonlight, with the dark shade of the firs and pines on the banks broken by the gleam from the windows of the villas, was one never to be forgotten. We passed through the open part of the Baltic during the night, and when morning dawned we were again plowing through a network of islands—the Abo archipelago. We reached this old Finnish city at noon. We had thought that all the inhabitants understood Swedish, but were unable to find a cab-driver who spoke that language, and only one who understood a few words. This, with subsequent experiences, brought the conviction that any general missionary work in Finland must be done by those who speak Finnish; a knowledge of Swedish is not enough. The better classes speak both languages, at least in the southern part and along the coast, but seven-eighths of the people speak the language of the country—Finnish.
In one of the odd little open cabs we rode around the city, visited the ancient castle and finally reached the top of a finely wooded hill where the observatory stands. Beside this building, to the east, is a mound of earth rising about twenty feet. This is the highest ground for miles around, and from it a splendid view could be had of the country. As we stood facing the north, the length of Finland, and all was quiet, we being alone, President Lyman decided that there was the proper place to offer prayer. Behind us on the mound, a little building was being reared, but the workmen were absent. We took off our hats, but remained standing.
After expressing gratitude for our safe arrival and for the peace and blessings that were with us, President Lyman besought the Lord in behalf of Finland and its people. He prayed that this sturdy race might never be crushed or subjected to tyranny, but that the people might ever have liberty to worship the Lord. He prayed for the government, that the officers might be just and merciful, that they might feel kindly toward the people and toward the servants of the Lord when they come to preach the gospel. He prayed for the land, that it might be productive and support its inhabitants. He asked that the Spirit of the Lord might be poured out upon the people that they might hunger for the truth, and with the authority of the Priesthood, he turned the key and opened the door for the preaching of the gospel in Finland, and dedicated the land for this work. He besought the Lord to bless the people with faith, that true servants and prophets might soon be raised up among them. The cause of Zion and the servants of the Lord were all remembered, and the blessings and favor of heaven were prayed for them.
The prayer was inspired and inspiring, and we felt that the Lord had heard it and acknowledged the dedication of the land. When we were through, we found that the laborers had returned and were looking with wondering eyes at the two bare-headed men who spoke in a strange language.
The Finnish people are a strongly-built, hardy folk, not very tall, but with well-knit bodies. They are somewhat swarthy, but a majority have blue eyes and fair hair. In the real Finns there is often a slight Mongolian caste in the countenance; and this can well be, for they sprang originally from the same stock as the Hungarians and Turks, but like these people they have undergone great changes with time. There has been a great admixture of Scandinavian and Germanic blood. Certainly there is much of the blood of Israel in their veins. They are not related to the Russians particularly, and their language is entirely different from the Slavonic tongues. Way back in time, St. Erick came over from Sweden, and after defeating the Finns with great slaughter he had the survivors baptized. Thus the Christian faith was planted among them. When the wave of Protestantism swept over the northern peoples of western Europe, Finland adopted the: Lutheran religion and has retained it up to the present.
Hard times and Russian rule are driving thousands of Finns to America. There is a tone of sadness in all they say concerning their present humbled condition. The loss of their soldiery and flag, the things so dear to the liberty loving Finns, the themes of their great poet Runeberg, is not easy to bear.
May the time soon come when they will open their hearts and receive the gospel of the Lord. The truth will make them free indeed. — Millennial Star.
[A note from Elder Cannon, dated St. Petersburg, July 25, (August 7, new) 1903, sends greetings to the Era from President Lyman and himself, and conveys the information that on the day previous, President Lyman offered prayer for the land of Russia.—Editors.]
Cannon, Joseph J. "President Lyman's Travels and Ministry, II--Praying in St. Petersburg for the Land of Russia." Improvement Era. November 1903. pg. 19-23.
PRESIDENT LYMAN'S TRAVELS AND MINISTRY.
BY JOSEPH J. CANNON, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR," LIVERPOOL, ENGLAND.
II.—PRAYING IN ST. PETERSBURG FOR THE LAND OF RUSSIA.
The Finns sing of their country as a land of poverty, and the ride from Abo to St. Petersburg does not convince the stranger that they are wrong. Few of "the thousand lakes" are seen, at least in the early part of the journey, but the deep drain ditches indicate that the soil is swampy. The forests are not nearly so large nor the trees so great as in northern Finland, but there are no indications of the famine that has lately afflicted that district. As twilight came on, the landscape became much more picturesque, lakes alternating with wooded hills. A change of cars and half an hour's wait were made at Riihimaki, and the platform of the station was very interesting to us. New types of men and women were to be seen. There happened to be a large number of Russian officers, and they looked very striking in their long gray cloaks with swords and in some cases pistol holsters exposed to view. Several wore flowing beards, an uncommon style for military men. Though late in the night, dozens of women and girls stood along the fence that divided the platform from the street, reaching over their various fruits and other eatables in the hopes of selling them.
When the morning dawned we were in Russia, approaching its capital. After about seventeen hours riding we reached the city. Our first impression of St. Petersburg was not good. It was raining, and the cobblestone pavements looked exceptionally bad. There were scores of cabs, but we were unable to get one to take us to our hotel. The drivers only shook their heads solemnly. Help came at length in the form of a young Englishman who knew Russian and the customs of the country. The streets of St. Petersburg are paved with round stones, though the principal ones have a strip of wooden pavement on each side, and these help matters very much. In spite of the general roughness, the rubber tires of the vehicles make the travel tolerable. Though the streets themselves are bad, there is at least one thing that adorns them; that is, the beautiful horses that are used there. In no other city of Europe can such animals be seen. Black and dappled gray are favorite colors. On the way to the hotel, we were surprised and interested by a custom that has since grown very familiar to us. Our cabman was evidently religious (though he did not scruple at demanding over twice the agreed and regular price at the end of the drive), and whenever he passed a church or shrine in the street, he took off his strange-looking hat with his left hand, and made the sign of the cross with the right by touching his forehead, lower part of chest and shoulders. The falling rain did not deter him. Naturally this is an awkward thing for drivers to do, and many times they drop their reins for the moment while they attend to their worship.
A curious coincidence at the hotel was that President Lyman found, shortly after becoming located, that in the adjoining room on one side. Elder John P. Home was living, and on the other. Elder Kenneth Crismon had taken up his abode. These Elders from Germany had attended the dedication services at Christiania, and later visited Stockholm, thence sailing to St. Petersburg.
Religious conditions among the Russians are naturally the most interesting subject to us, and to learn these was one of the motives President Lyman had for making the journey. There are many and conflicting currents of religion here ; many that are deep and hidden, which are not learned or understood without intimate association with the people. Only in few places is it possible to see and at least partly understand the religion of the great majority. We went into the Kasan cathedral soon after arriving, and there saw a scene of most active worship. Russian churches have no seats, and there is room for the devotee to kneel or prostrate him self if he wishes. People of all classes were there. Beggars in their rags (their purpose being to obtain charity), the lame, the halt, the blind, laboring people, richly clad men and women, officers of the army, all kissed the same icons, made the cross and bowed their foreheads to the floor. One poor fellow, evidently with a heavy weight on his conscience, we noticed when we entered, making the cross, kneeling, bowing to the floor and rising again only to repeat the movements. During the whole time we were there he continued. The only thing to break the monotony of it was that sometimes he remained down for a few moments and smote his breast with his hand. The churches are open all day, and the people come in and usually go out after a few moments' worship.
Later in the afternoon, the sun having begun to shine brightly, we visited the St. Isaac's cathedral. This is the greatest church in the city. The interior is highly decorated, but is dark and gloomy, the candles burning at the different shrines helping little to illuminate the great cross-shaped structure. As a rule, we find the outside of Russian churches much more pleasant to us than the inside. With St. Isaac's this was certainly the case. We were permitted to ascend to the top of the great dome, and there look over the city. The church is three hundred and seventeen feet high, but the view is worth many times the effort of the climb. The church is almost the center of St. Petersburg, and the top of the dome is its highest point. Below can be seen the Neva river, as it flows one united stream almost to the heart of the city, and then divides into five minor ones as it empties in the Gulf of Finland, an arm of the Baltic. The numerous deltas form part of the city.
In all directions are gilded spires, domes and cupolas. The roofs of the buildings have bright tints of many colors, and their walls are clean. Parks and boulevards add to the beauty of the scene. St, Petersburg is a new city. Two hundred years ago last month, Peter the Great, its founder, laid the first stone, within the Fortress, of the Peter-Paul cathedral, whose gilded spire rises before us. This is considered the birthday of the great capital. The streets are laid symmetrically, and are wide and straight. Canals, on which float great barges loaded with wood, the fuel of the country, traverse the city and connect with the Neva.
It may not be generally known that there are Saints in St. Petersburg. One faithful family lives there, and they are probably the only ones in all Russia. Brother Johan M. Lindelof, who with his wife originally came from Finland, accepted the Gospel in St. Petersburg, where he and his helpmeet were converted by the Spirit of the Lord; years before, he had heard the Gospel at his home in Finland. The family all speak Russian, and would be considerable help if missionary work were prosecuted there. They would be glad indeed for elders to come, for now they are shut off from communion with the Saints, except when an elder visits St. Petersburg, and that is seldom. Brother Lindelof believes that profitable work could be done, though he assured us that the difficulties would also be very great. He is doing what he can among his fellow-workmen and friends, and with his wife is rearing his children in the fear of the Lord.
The Russians are different in many respects from other peoples. An interesting and somewhat confusing point of difference is in the reckoning of time. We entered Russia on the fifth of August, but the Russians called it the twenty-third of July. The cause of this is that while most western nations accept the Gregorian calendar, the Russians follow the Julian, and are now thirteen days behind us in their reckoning. It happened, therefore, that though President Lyman offered the prayer of dedication in the chapel house at Christiania, Norway, July 24, 1903, he was also able, according to Russian time, to offer on July 24, 1903, at St. Petersburg, Russia, the prayer of dedication of this great land for the preaching of the Gospel.
On the afternoon of that date, which was according to our time the 6th of August, accompanied by Elders Crismon and Home, we went to the beautiful Summer Garden, on the left bank of the Neva, just beyond the Field of Mars, and finding a secluded spot President Lyman offered prayer. It was a fervent petition for the Lord to open this great land that his servants may preach the Gospel here. He dedicated it for this purpose, and turned the key that salvation and truth might be brought in. He prayed that religious liberty might be given that all might worship unhindered and without persecution. He besought the Lord that the remnant of Judah in this land might be preserved and relieved of the terrible suffering imposed on them from time to time. He prayed that the Jews may learn and acknowledge that they have all these long years rejected their Redeemer and Lord, that they might be converted to the Gospel and go back to Palestine to dwell, that Jerusalem might again become a sacred city, and that Palestine might become a fertile land. He prayed that the other peoples of this country, in whose veins the blood of Israel flows generously, might also accept the truth, that Ephraim and Judah might thus become reconciled. He besought the Lord to touch the hearts of the Gentiles that they might be grafted into the true olive tree, that their branches might become fruitful. He called upon the Lord to bless this great empire, in many respects the greatest in the world, and endow its rulers with wisdom and virtue, that there may be peace and progress here, that darkness may flee and the voices of his servants may sound the glad tidings to the uttermost parts of this great land. He prayed for the great work of the missionaries in every nation, that Elders of Israel abroad may not diminish in numbers, but that every people may hear their message. He petitioned the Lord to bless his servants with his Spirit that the cause of Zion may grow steadily in the earth, that the center stake may be redeemed, and the great Temple built.
The peaceful garden was a fitting place for prayer, and the stately trees, through whose foliage could be seen the blue heaven, formed for us, as for the first of our race, a place for the worship of the Lord. — Millennial Star.
Moscow, Russia.
PRESIDENT LYMAN'S TRAVELS AND MINISTRY.
BY JOSEPH J. CANNON, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR," LIVERPOOL, ENGLAND.
II.—PRAYING IN ST. PETERSBURG FOR THE LAND OF RUSSIA.
The Finns sing of their country as a land of poverty, and the ride from Abo to St. Petersburg does not convince the stranger that they are wrong. Few of "the thousand lakes" are seen, at least in the early part of the journey, but the deep drain ditches indicate that the soil is swampy. The forests are not nearly so large nor the trees so great as in northern Finland, but there are no indications of the famine that has lately afflicted that district. As twilight came on, the landscape became much more picturesque, lakes alternating with wooded hills. A change of cars and half an hour's wait were made at Riihimaki, and the platform of the station was very interesting to us. New types of men and women were to be seen. There happened to be a large number of Russian officers, and they looked very striking in their long gray cloaks with swords and in some cases pistol holsters exposed to view. Several wore flowing beards, an uncommon style for military men. Though late in the night, dozens of women and girls stood along the fence that divided the platform from the street, reaching over their various fruits and other eatables in the hopes of selling them.
When the morning dawned we were in Russia, approaching its capital. After about seventeen hours riding we reached the city. Our first impression of St. Petersburg was not good. It was raining, and the cobblestone pavements looked exceptionally bad. There were scores of cabs, but we were unable to get one to take us to our hotel. The drivers only shook their heads solemnly. Help came at length in the form of a young Englishman who knew Russian and the customs of the country. The streets of St. Petersburg are paved with round stones, though the principal ones have a strip of wooden pavement on each side, and these help matters very much. In spite of the general roughness, the rubber tires of the vehicles make the travel tolerable. Though the streets themselves are bad, there is at least one thing that adorns them; that is, the beautiful horses that are used there. In no other city of Europe can such animals be seen. Black and dappled gray are favorite colors. On the way to the hotel, we were surprised and interested by a custom that has since grown very familiar to us. Our cabman was evidently religious (though he did not scruple at demanding over twice the agreed and regular price at the end of the drive), and whenever he passed a church or shrine in the street, he took off his strange-looking hat with his left hand, and made the sign of the cross with the right by touching his forehead, lower part of chest and shoulders. The falling rain did not deter him. Naturally this is an awkward thing for drivers to do, and many times they drop their reins for the moment while they attend to their worship.
A curious coincidence at the hotel was that President Lyman found, shortly after becoming located, that in the adjoining room on one side. Elder John P. Home was living, and on the other. Elder Kenneth Crismon had taken up his abode. These Elders from Germany had attended the dedication services at Christiania, and later visited Stockholm, thence sailing to St. Petersburg.
Religious conditions among the Russians are naturally the most interesting subject to us, and to learn these was one of the motives President Lyman had for making the journey. There are many and conflicting currents of religion here ; many that are deep and hidden, which are not learned or understood without intimate association with the people. Only in few places is it possible to see and at least partly understand the religion of the great majority. We went into the Kasan cathedral soon after arriving, and there saw a scene of most active worship. Russian churches have no seats, and there is room for the devotee to kneel or prostrate him self if he wishes. People of all classes were there. Beggars in their rags (their purpose being to obtain charity), the lame, the halt, the blind, laboring people, richly clad men and women, officers of the army, all kissed the same icons, made the cross and bowed their foreheads to the floor. One poor fellow, evidently with a heavy weight on his conscience, we noticed when we entered, making the cross, kneeling, bowing to the floor and rising again only to repeat the movements. During the whole time we were there he continued. The only thing to break the monotony of it was that sometimes he remained down for a few moments and smote his breast with his hand. The churches are open all day, and the people come in and usually go out after a few moments' worship.
Later in the afternoon, the sun having begun to shine brightly, we visited the St. Isaac's cathedral. This is the greatest church in the city. The interior is highly decorated, but is dark and gloomy, the candles burning at the different shrines helping little to illuminate the great cross-shaped structure. As a rule, we find the outside of Russian churches much more pleasant to us than the inside. With St. Isaac's this was certainly the case. We were permitted to ascend to the top of the great dome, and there look over the city. The church is three hundred and seventeen feet high, but the view is worth many times the effort of the climb. The church is almost the center of St. Petersburg, and the top of the dome is its highest point. Below can be seen the Neva river, as it flows one united stream almost to the heart of the city, and then divides into five minor ones as it empties in the Gulf of Finland, an arm of the Baltic. The numerous deltas form part of the city.
In all directions are gilded spires, domes and cupolas. The roofs of the buildings have bright tints of many colors, and their walls are clean. Parks and boulevards add to the beauty of the scene. St, Petersburg is a new city. Two hundred years ago last month, Peter the Great, its founder, laid the first stone, within the Fortress, of the Peter-Paul cathedral, whose gilded spire rises before us. This is considered the birthday of the great capital. The streets are laid symmetrically, and are wide and straight. Canals, on which float great barges loaded with wood, the fuel of the country, traverse the city and connect with the Neva.
It may not be generally known that there are Saints in St. Petersburg. One faithful family lives there, and they are probably the only ones in all Russia. Brother Johan M. Lindelof, who with his wife originally came from Finland, accepted the Gospel in St. Petersburg, where he and his helpmeet were converted by the Spirit of the Lord; years before, he had heard the Gospel at his home in Finland. The family all speak Russian, and would be considerable help if missionary work were prosecuted there. They would be glad indeed for elders to come, for now they are shut off from communion with the Saints, except when an elder visits St. Petersburg, and that is seldom. Brother Lindelof believes that profitable work could be done, though he assured us that the difficulties would also be very great. He is doing what he can among his fellow-workmen and friends, and with his wife is rearing his children in the fear of the Lord.
The Russians are different in many respects from other peoples. An interesting and somewhat confusing point of difference is in the reckoning of time. We entered Russia on the fifth of August, but the Russians called it the twenty-third of July. The cause of this is that while most western nations accept the Gregorian calendar, the Russians follow the Julian, and are now thirteen days behind us in their reckoning. It happened, therefore, that though President Lyman offered the prayer of dedication in the chapel house at Christiania, Norway, July 24, 1903, he was also able, according to Russian time, to offer on July 24, 1903, at St. Petersburg, Russia, the prayer of dedication of this great land for the preaching of the Gospel.
On the afternoon of that date, which was according to our time the 6th of August, accompanied by Elders Crismon and Home, we went to the beautiful Summer Garden, on the left bank of the Neva, just beyond the Field of Mars, and finding a secluded spot President Lyman offered prayer. It was a fervent petition for the Lord to open this great land that his servants may preach the Gospel here. He dedicated it for this purpose, and turned the key that salvation and truth might be brought in. He prayed that religious liberty might be given that all might worship unhindered and without persecution. He besought the Lord that the remnant of Judah in this land might be preserved and relieved of the terrible suffering imposed on them from time to time. He prayed that the Jews may learn and acknowledge that they have all these long years rejected their Redeemer and Lord, that they might be converted to the Gospel and go back to Palestine to dwell, that Jerusalem might again become a sacred city, and that Palestine might become a fertile land. He prayed that the other peoples of this country, in whose veins the blood of Israel flows generously, might also accept the truth, that Ephraim and Judah might thus become reconciled. He besought the Lord to touch the hearts of the Gentiles that they might be grafted into the true olive tree, that their branches might become fruitful. He called upon the Lord to bless this great empire, in many respects the greatest in the world, and endow its rulers with wisdom and virtue, that there may be peace and progress here, that darkness may flee and the voices of his servants may sound the glad tidings to the uttermost parts of this great land. He prayed for the great work of the missionaries in every nation, that Elders of Israel abroad may not diminish in numbers, but that every people may hear their message. He petitioned the Lord to bless his servants with his Spirit that the cause of Zion may grow steadily in the earth, that the center stake may be redeemed, and the great Temple built.
The peaceful garden was a fitting place for prayer, and the stately trees, through whose foliage could be seen the blue heaven, formed for us, as for the first of our race, a place for the worship of the Lord. — Millennial Star.
Moscow, Russia.
Cannon, Joseph J. "President Lyman's Travels and Ministry, III--Visit to Moscow--Prayer for Poland." Improvement Era. December 1903. pg. 103-109.
PRESIDENT LYMAN'S TRAVELS AND MINISTRY.
BY JOSEPH J. CANNON, ASSISTANT EDITOR OF THE "MILLENNIAL STAR," LIVERPOOL, ENGLAND.
III.—VISIT TO MOSCOW.—PRAYER FOR POLAND.
All the Russias embrace about one-sixth of the land surface of the globe, and the great area extending from the Baltic to Bering sea and from the Artie ocean to the Black and Caspian seas contains an estimated population of one hundred and thirty millions. The peoples of the great empire differ from one another as widely as do its parts, but they form a strangely cohesive political mass. True, there are fierce, strong influences at work to bring autocracy to an end, but the great majority of the people look upon the Czar not only as their absolute monarch but as their great high priest, for he is the head of their church. We saw at St. Petersburg and Moscow the people of the north. Like their Scandinavian and Finnish neighbors, they have blue eyes and in many cases light hair. They are a large, strong people of vital temperament. The lower classes are very ignorant, and a great part of them can neither read nor write. They are not over cleanly, apparently, for the peasants carry around with them a notoriously bad smell. The Russians are very intemperate drinkers, yet with all their faults they possess generally a kind disposition, and one could trust himself among them, being sure of hospitable treatment.
After three pleasant days in St. Petersburg, we took train for Moscow, the old capital and the second city of the realm. The distance between the two places is four hundred and three miles, and our fast express covered it at about the rate of thirty miles an hour. Moscow is an ancient city, and its history, beginning in the twelfth century, is largely the history of the empire whose capital it soon became. It has been burned successively by the Tartars, the Poles, and the inhabitants themselves, the last time being when the army of Napoleon took possession, in 1812. It is hardly correct to say that the inhabitants burned Moscow on that historic occasion, for the people as a whole were ignorant of the plan until the day of the terror-stricken flight. They had been led to think that the French army would be met and destroyed before ever reaching their beautiful city. The sagacious Russian generals, however, wisely withheld, and the commander of the city, after removing all the fire engines and apparatus, freed the criminals in the Moscow dungeons on condition "of their beginning the conflagration. This they did, and the destruction though incomplete was very extensive.
On the day of our arrival we visited the Kremlin, and some of the interesting buildings it contains. The Kremlin, a Tartar word meaning fortification, is the original city, a strongly-walled, elevated, triangular space where the richest monasteries and churches, the palaces, and an arsenal now stand. We ascended the Ivan Veliki tower, at the side of which stands the great bell, broken and useless now. There are enormous bells also up in the tower. From the top we had an unobstructed view of the beautiful city, and a rare sight it was. Far and near, high above the roofs of the other buildings, rose the pear-shaped cupolas of the churches, with an occasional dome or spire. These were resplendent in all the colors of the rainbow. Hundreds of them are covered with gold, and all are surmounted by a gilded Greek cross. There are in Moscow four hundred and fifty churches, and many of these are of priceless value. The roofs and walls of the other buildings are brightly colored, and the view over the city is enchanting.
Within a few yards of the Veliki Tower are three quaint little cathedrals, the most sacred in the whole empire. The cathedral of the Assumption, where the Czars crown themselves, is pre-eminent. Within it are contained such treasurers as a piece of the cross, a nail of the cross, a fragment of cloth from the robe of the Lord, and a painting of the Virgin on wax, by St. Luke. Naturally there is more or less doubt regarding the genuineness of such relics. From this little church the French carried away five tons of silver and five hundred weight of gold. At least a part of this was recovered. Beside it is the cathedral of the Annunciation where the Czars were baptized and married. Here may be seen the crown of thorns, the sponge that was dipped in vinegar, a part of the stick with which the Savior was beaten, and a part of his blood. The French used this church as a stable for their horses. The cathedral of the Archangel Michael was formerly the burial place of royalty. Here lie side by side, near the altar, Ivan the Terrible and his son whom he murdered. The coffin of another son, slain when six years old by a relative, forms the principal shrine of the cathedral. Millions of knees have bowed before the silver casket, and unnumbered lips have kissed the glass lying upon the forehead of the corpse.
Moscow with its million inhabitants is growing rapidly. The central position of the city, and the railways radiating in every direction, together with the large manufacturing interests located there, give it great commercial importance. But whether Moscow ever passes St. Petersburg as the industrial and political center, it is and always will be the sacred city of the empire. Pilgrims from every province throng its streets. Long-haired, rudely clad and barefooted, they go about in small bands. Women and girls as well as men travel from afar to worship at the ancient shrines, kiss the bones of dead men, adore the sacred relics, pray for mercy and sanctification over indistinct pictures incased with jeweled gold, buy candles to burn at the shrines of the saints, and lay their offerings in the coffers of the church. They listen to the wondrously deep and melodious voices of the priests, as they intone the services, and hear the exquisite melody of the hidden choirs. The bearded, long-haired priests, in their rich, loose robes, seem to them the representatives of God (they reminded me so strongly of the priests of Baal), and the poor creatures take their toilsome journey back to their homes satisfied.
We spent Sunday in Moscow, though we noticed nothing to indicate specially that it was a day of rest. Heavily loaded wagons were on the streets, the market places were full of buyers and sellers, and shops were open. On August 9th, or according to Russian time July 27th, near the Troitski gate of the Kremlin, in the grove that occupies what was once a great moat, President Lyman offered prayer. We faced the Kremlin with all its shrines. President Lyman besought the Lord to break the bondage of priestcraft that afflicts the people, that image worship and superstition might be overcome by the spread of truth in the land. He prayed that the hearts of the sincere and honest might be turned to seek for the gospel, and that servants of the Lord full of wisdom and faith might soon be there declaring it to the Russians in their own tongue. He petitioned the Lord to bless the Czar and his family that they may be preserved from violence, and that this ruler may live to extend the religious freedom his subjects need, so that all may have their free agency. In connection with the prayer in St. Petersburg, he dedicated Russia and turned the key for the preaching of the gospel in that land. The Jews and the gathered Saints, the work for the living and the dead, were presented before the Lord for his blessing; and we felt, though we were far from the body of his people, that he or his representatives were near us, and that our prayers were acceptable unto him.
Opening up mission work in any new field is not easy, but there are conditions in Russia that will make it specially hard. The language is exceedingly difficult for a grown person to learn thoroughly. The lower classes are ignorant and oppressed; the upper classes are proud and suspicious. The law forbids with heavy penalty the winning of proselytes from the Russian church, and the regulations of the public are such that the foreigner is always under their watchful eye. Pie cannot enter the realm without having his passport specially examined by the Russian consul. This must be examined again within twenty-four hours of his taking up quarters in any house. If he stays longer than six months, he must secure a regular passport for residence from the Russian government. Before he leaves the empire, he must also have a police certificate that there is no hindrance to his departure. If the stranger neglects this, he is looked upon as a criminal escaping from justice, an absconding debtor, or some other unworthy person, and is sent back to the place of his last residence. All foreigners are regarded with more or less suspicion, and Jews and Catholic priests are not permitted to come into the empire, except under special conditions.
Yet, difficulties will not stand in the way, if the people are anxious for the truth. It is certain that many of them are dissatisfied with what they have. About one-third of the number of the Russian church are dissenters, and these are said to represent almost every shade of religious belief upon the earth. Many of them, like the Doukhobors, are fanatics; and one sect, until the law interfered, carried on horrible practices of self- mutilation. The Popovtsy are moderate in their dissent, and are different from the orthodox in accepting an older form of worship. The Bezpopovtsy are more radical, and look upon the Czar as Anti-Christ, and his subjects, themselves excluded, as the children of Satan. They have, no priests, and even women can administer the only two sacraments of their faith, baptism and confession. Marriage they reject, and suicide by starvation or burning alive they believe to be the highest sanctification. Dissent is on the increase. Amid such a religious turmoil, there should certainly be some who are really hungering for the truth; and as the Russians, unlike the generality of the Roman Catholics, read the scriptures, there would be less difficulty, probably, to teach them the gospel.
Though both the Roman and Greek churches are "Catholic," yet there are differences which seem to be irreconcilable. The Greek church is split up into many different divisions of which the Russian is only one, though by far the greatest. There is no Greek Pope, and in Russia nothing resembling one. There are monks who form the black priesthood, and pastors who are married men, and are called the white priesthood. No "graven images" of the Virgin or Saints are permitted, as in Roman Catholic shrines, for the Russians look upon such worship as a breach of the second commandment. They use pictures, apparently forgetting that the command includes "likeness." Babes are baptized by three immersions, and confirmed after baptism. Connected with this ordinance of baptism, a sacred oil, mixed with spices, balsam and wine, is placed on the body of the child. "The eyes are anointed, in order that the child may only see good, the ears that they may admit only what is pure, the mouth that he may speak as becomes a Christian, the hands that they may do no wrong, and the feet that they may tread in the path of virtue."
No tourist can buy a ticket through Russia. One can go to Cook's or other agencies and purchase a ticket around the world, or through almost any part of it, if one does not wish to go into and out of the Czar's dominions. The disagreeable task of buying tickets as one goes is inevitable, though the agents usually speak German or French or both. The journey from Moscow to Warsaw reminded us of travel in the States. The country is rolling, being covered here and there with woods. When we came to the habitations of man, however, there was contrast. Log houses, with thatched roofs, stand in a little group, and surrounding this village are the fields owned by the village community and the government. The peasants do not own their land independently. Men, women and children, frequently bare-footed, were gathering the harvest. Their tools were sickles and hand rakes. The village live stock, horses, cows, sheep, goats, and sometimes geese, were herded together on some grazing spot near by. The land is not very fertile, and the crops were poor. The journey to Warsaw was of thirty hours duration. We spent one day in Poland's capital; and in the Lazienski park, one of the finest in the world, we found a secluded place, and President Lyman prayed for the Polish people.
He asked the Lord to prepare them to accept the gospel, and to prepare the way for his servants to bear it thither. He prayed that the spirit and love of liberty in the hearts of the people should never die, but that men might there enjoy personal and religious freedom and have their own agency. He prayed that all forms of anarchy, lawlessness and disorder might disappear, that Poland and the whole of Russia might have peace, and that the people and rulers might be prepared for a better state of things. He prayed that the Czar might be preserved and strengthened to carry out his plans of reform. He blessed and dedicated the land for the preaching of the gospel, and blessed the people that they might be receptive of the truth. President Lyman prayed, as he had done on all these occasions, for our beloved Zion and the great work of the Lord.
The Poles, mostly Roman Catholic, are a pleasing and apparently prosperous people. Out in the country, they use the same primitive methods as in Russia proper. During our evening's ride toward Berlin, we saw thousands of bare-footed women and girls binding the sheaves, as the grain was cut by the men, or raking and loading the hay. Clad in raiment of many colors, they give a strange and interesting touch to the landscape.
From Warsaw to Rotterdam it is about thirty-four hours ride, Berlin being about half way between. We saw the rich land of Germany from the eastern to the western boundaries. The bountiful crops were striking in contrast with those we had seen in Russia. In Holland, among the Elders and Saints, the special features of President Lyman's journey ended.
In time, Russia will be visited by the Elders of Israel. The prospect of success is by no means a hopeless one. Though we learned of difficulties we had not known before, we also gained a favorable impression of the people. A kindly-tempered, obliging, courteous folk the Russians are, with deep-seated, though often perverted, religious tendencies. Besides Judah, we were convinced there is much of the blood of Israel among at least the northern inhabitants of the empire, and we felt that many will yet be gathered, through the grace and power of the Lord, to enjoy the blessings of the everlasting covenant.
PRESIDENT LYMAN'S TRAVELS AND MINISTRY.
BY JOSEPH J. CANNON, ASSISTANT EDITOR OF THE "MILLENNIAL STAR," LIVERPOOL, ENGLAND.
III.—VISIT TO MOSCOW.—PRAYER FOR POLAND.
All the Russias embrace about one-sixth of the land surface of the globe, and the great area extending from the Baltic to Bering sea and from the Artie ocean to the Black and Caspian seas contains an estimated population of one hundred and thirty millions. The peoples of the great empire differ from one another as widely as do its parts, but they form a strangely cohesive political mass. True, there are fierce, strong influences at work to bring autocracy to an end, but the great majority of the people look upon the Czar not only as their absolute monarch but as their great high priest, for he is the head of their church. We saw at St. Petersburg and Moscow the people of the north. Like their Scandinavian and Finnish neighbors, they have blue eyes and in many cases light hair. They are a large, strong people of vital temperament. The lower classes are very ignorant, and a great part of them can neither read nor write. They are not over cleanly, apparently, for the peasants carry around with them a notoriously bad smell. The Russians are very intemperate drinkers, yet with all their faults they possess generally a kind disposition, and one could trust himself among them, being sure of hospitable treatment.
After three pleasant days in St. Petersburg, we took train for Moscow, the old capital and the second city of the realm. The distance between the two places is four hundred and three miles, and our fast express covered it at about the rate of thirty miles an hour. Moscow is an ancient city, and its history, beginning in the twelfth century, is largely the history of the empire whose capital it soon became. It has been burned successively by the Tartars, the Poles, and the inhabitants themselves, the last time being when the army of Napoleon took possession, in 1812. It is hardly correct to say that the inhabitants burned Moscow on that historic occasion, for the people as a whole were ignorant of the plan until the day of the terror-stricken flight. They had been led to think that the French army would be met and destroyed before ever reaching their beautiful city. The sagacious Russian generals, however, wisely withheld, and the commander of the city, after removing all the fire engines and apparatus, freed the criminals in the Moscow dungeons on condition "of their beginning the conflagration. This they did, and the destruction though incomplete was very extensive.
On the day of our arrival we visited the Kremlin, and some of the interesting buildings it contains. The Kremlin, a Tartar word meaning fortification, is the original city, a strongly-walled, elevated, triangular space where the richest monasteries and churches, the palaces, and an arsenal now stand. We ascended the Ivan Veliki tower, at the side of which stands the great bell, broken and useless now. There are enormous bells also up in the tower. From the top we had an unobstructed view of the beautiful city, and a rare sight it was. Far and near, high above the roofs of the other buildings, rose the pear-shaped cupolas of the churches, with an occasional dome or spire. These were resplendent in all the colors of the rainbow. Hundreds of them are covered with gold, and all are surmounted by a gilded Greek cross. There are in Moscow four hundred and fifty churches, and many of these are of priceless value. The roofs and walls of the other buildings are brightly colored, and the view over the city is enchanting.
Within a few yards of the Veliki Tower are three quaint little cathedrals, the most sacred in the whole empire. The cathedral of the Assumption, where the Czars crown themselves, is pre-eminent. Within it are contained such treasurers as a piece of the cross, a nail of the cross, a fragment of cloth from the robe of the Lord, and a painting of the Virgin on wax, by St. Luke. Naturally there is more or less doubt regarding the genuineness of such relics. From this little church the French carried away five tons of silver and five hundred weight of gold. At least a part of this was recovered. Beside it is the cathedral of the Annunciation where the Czars were baptized and married. Here may be seen the crown of thorns, the sponge that was dipped in vinegar, a part of the stick with which the Savior was beaten, and a part of his blood. The French used this church as a stable for their horses. The cathedral of the Archangel Michael was formerly the burial place of royalty. Here lie side by side, near the altar, Ivan the Terrible and his son whom he murdered. The coffin of another son, slain when six years old by a relative, forms the principal shrine of the cathedral. Millions of knees have bowed before the silver casket, and unnumbered lips have kissed the glass lying upon the forehead of the corpse.
Moscow with its million inhabitants is growing rapidly. The central position of the city, and the railways radiating in every direction, together with the large manufacturing interests located there, give it great commercial importance. But whether Moscow ever passes St. Petersburg as the industrial and political center, it is and always will be the sacred city of the empire. Pilgrims from every province throng its streets. Long-haired, rudely clad and barefooted, they go about in small bands. Women and girls as well as men travel from afar to worship at the ancient shrines, kiss the bones of dead men, adore the sacred relics, pray for mercy and sanctification over indistinct pictures incased with jeweled gold, buy candles to burn at the shrines of the saints, and lay their offerings in the coffers of the church. They listen to the wondrously deep and melodious voices of the priests, as they intone the services, and hear the exquisite melody of the hidden choirs. The bearded, long-haired priests, in their rich, loose robes, seem to them the representatives of God (they reminded me so strongly of the priests of Baal), and the poor creatures take their toilsome journey back to their homes satisfied.
We spent Sunday in Moscow, though we noticed nothing to indicate specially that it was a day of rest. Heavily loaded wagons were on the streets, the market places were full of buyers and sellers, and shops were open. On August 9th, or according to Russian time July 27th, near the Troitski gate of the Kremlin, in the grove that occupies what was once a great moat, President Lyman offered prayer. We faced the Kremlin with all its shrines. President Lyman besought the Lord to break the bondage of priestcraft that afflicts the people, that image worship and superstition might be overcome by the spread of truth in the land. He prayed that the hearts of the sincere and honest might be turned to seek for the gospel, and that servants of the Lord full of wisdom and faith might soon be there declaring it to the Russians in their own tongue. He petitioned the Lord to bless the Czar and his family that they may be preserved from violence, and that this ruler may live to extend the religious freedom his subjects need, so that all may have their free agency. In connection with the prayer in St. Petersburg, he dedicated Russia and turned the key for the preaching of the gospel in that land. The Jews and the gathered Saints, the work for the living and the dead, were presented before the Lord for his blessing; and we felt, though we were far from the body of his people, that he or his representatives were near us, and that our prayers were acceptable unto him.
Opening up mission work in any new field is not easy, but there are conditions in Russia that will make it specially hard. The language is exceedingly difficult for a grown person to learn thoroughly. The lower classes are ignorant and oppressed; the upper classes are proud and suspicious. The law forbids with heavy penalty the winning of proselytes from the Russian church, and the regulations of the public are such that the foreigner is always under their watchful eye. Pie cannot enter the realm without having his passport specially examined by the Russian consul. This must be examined again within twenty-four hours of his taking up quarters in any house. If he stays longer than six months, he must secure a regular passport for residence from the Russian government. Before he leaves the empire, he must also have a police certificate that there is no hindrance to his departure. If the stranger neglects this, he is looked upon as a criminal escaping from justice, an absconding debtor, or some other unworthy person, and is sent back to the place of his last residence. All foreigners are regarded with more or less suspicion, and Jews and Catholic priests are not permitted to come into the empire, except under special conditions.
Yet, difficulties will not stand in the way, if the people are anxious for the truth. It is certain that many of them are dissatisfied with what they have. About one-third of the number of the Russian church are dissenters, and these are said to represent almost every shade of religious belief upon the earth. Many of them, like the Doukhobors, are fanatics; and one sect, until the law interfered, carried on horrible practices of self- mutilation. The Popovtsy are moderate in their dissent, and are different from the orthodox in accepting an older form of worship. The Bezpopovtsy are more radical, and look upon the Czar as Anti-Christ, and his subjects, themselves excluded, as the children of Satan. They have, no priests, and even women can administer the only two sacraments of their faith, baptism and confession. Marriage they reject, and suicide by starvation or burning alive they believe to be the highest sanctification. Dissent is on the increase. Amid such a religious turmoil, there should certainly be some who are really hungering for the truth; and as the Russians, unlike the generality of the Roman Catholics, read the scriptures, there would be less difficulty, probably, to teach them the gospel.
Though both the Roman and Greek churches are "Catholic," yet there are differences which seem to be irreconcilable. The Greek church is split up into many different divisions of which the Russian is only one, though by far the greatest. There is no Greek Pope, and in Russia nothing resembling one. There are monks who form the black priesthood, and pastors who are married men, and are called the white priesthood. No "graven images" of the Virgin or Saints are permitted, as in Roman Catholic shrines, for the Russians look upon such worship as a breach of the second commandment. They use pictures, apparently forgetting that the command includes "likeness." Babes are baptized by three immersions, and confirmed after baptism. Connected with this ordinance of baptism, a sacred oil, mixed with spices, balsam and wine, is placed on the body of the child. "The eyes are anointed, in order that the child may only see good, the ears that they may admit only what is pure, the mouth that he may speak as becomes a Christian, the hands that they may do no wrong, and the feet that they may tread in the path of virtue."
No tourist can buy a ticket through Russia. One can go to Cook's or other agencies and purchase a ticket around the world, or through almost any part of it, if one does not wish to go into and out of the Czar's dominions. The disagreeable task of buying tickets as one goes is inevitable, though the agents usually speak German or French or both. The journey from Moscow to Warsaw reminded us of travel in the States. The country is rolling, being covered here and there with woods. When we came to the habitations of man, however, there was contrast. Log houses, with thatched roofs, stand in a little group, and surrounding this village are the fields owned by the village community and the government. The peasants do not own their land independently. Men, women and children, frequently bare-footed, were gathering the harvest. Their tools were sickles and hand rakes. The village live stock, horses, cows, sheep, goats, and sometimes geese, were herded together on some grazing spot near by. The land is not very fertile, and the crops were poor. The journey to Warsaw was of thirty hours duration. We spent one day in Poland's capital; and in the Lazienski park, one of the finest in the world, we found a secluded place, and President Lyman prayed for the Polish people.
He asked the Lord to prepare them to accept the gospel, and to prepare the way for his servants to bear it thither. He prayed that the spirit and love of liberty in the hearts of the people should never die, but that men might there enjoy personal and religious freedom and have their own agency. He prayed that all forms of anarchy, lawlessness and disorder might disappear, that Poland and the whole of Russia might have peace, and that the people and rulers might be prepared for a better state of things. He prayed that the Czar might be preserved and strengthened to carry out his plans of reform. He blessed and dedicated the land for the preaching of the gospel, and blessed the people that they might be receptive of the truth. President Lyman prayed, as he had done on all these occasions, for our beloved Zion and the great work of the Lord.
The Poles, mostly Roman Catholic, are a pleasing and apparently prosperous people. Out in the country, they use the same primitive methods as in Russia proper. During our evening's ride toward Berlin, we saw thousands of bare-footed women and girls binding the sheaves, as the grain was cut by the men, or raking and loading the hay. Clad in raiment of many colors, they give a strange and interesting touch to the landscape.
From Warsaw to Rotterdam it is about thirty-four hours ride, Berlin being about half way between. We saw the rich land of Germany from the eastern to the western boundaries. The bountiful crops were striking in contrast with those we had seen in Russia. In Holland, among the Elders and Saints, the special features of President Lyman's journey ended.
In time, Russia will be visited by the Elders of Israel. The prospect of success is by no means a hopeless one. Though we learned of difficulties we had not known before, we also gained a favorable impression of the people. A kindly-tempered, obliging, courteous folk the Russians are, with deep-seated, though often perverted, religious tendencies. Besides Judah, we were convinced there is much of the blood of Israel among at least the northern inhabitants of the empire, and we felt that many will yet be gathered, through the grace and power of the Lord, to enjoy the blessings of the everlasting covenant.
"President Francis M. Lyman." Improvement Era. December 1916. pg. 175-176.
President Francis M. Lyman
On Saturday morning, November 18, 1916, Elder Francis M. Lyman, President of the Council of the Twelve, and a member of the quorum since 1880, died at his home in Salt Lake City. He contracted a cold while attending a conference in Box Elder stake on the 12th, and pneumonia set in, resulting in his sudden and unexpected death. As he had often wished he might do, he died in the midst of his work. He even had a conference appointment for the 19th.
President Lyman was the eldest son of Amasa M. Lyman, and Louisa Maria Tanner, and was born January 12, 1840, in Goodhope, McDonough Co., Illinois. He was one of the stalwart workers in the Church. His record up to 1860 is truly remarkable. He was frontiersman at birth and babyhood: pioneer and teamster at eight; herdsman and cowboy at eleven: learning a trade at thirteen; traversing the trackless deserts of western America as a leader and captain, at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a seventy and missionary at twenty; with farming, attending school, presiding over improvement associations, building pioneer cabins, as incidents thrown in here and there between. Later, in Millard county, after his first foreign mission, he represented his county, as legislator, and besides occupied many religious and civil offices. In January, 1877, after his second mission to England, he was called to preside in Tooele where he took leadership among the people religiously and politically until called to the apostleship, October 10, 1880. From that time on he has been completely devoted to Church work. His travels embrace nearly every city, town and village in the Church, and he has been a familiar figure and speaker in the congregations of the Saints everywhere. In 1883 he filled a remarkable mission to the Indians in the Uintah reservation. In 1901, he was called to preside over the European mission, and while there visited many countries including Russia.
President Lyman was a kind friend, a man with a great heart and full of solicitude for the people, individually and as a whole, as well as for his personal friends who now by the thousands mourn for him. If he seemed stern at times, it was because he could not tolerate evil. He was loyal to the cause of God. He was a fighter, where fighting was needed, but his campaigns were conducted under the spirit of love and the inspiration of the Lord. He was a successful adjuster of difficulties, a trusted leader, a true exemplar and counselor, a father indeed among the people, beloved by all.
President Francis M. Lyman
On Saturday morning, November 18, 1916, Elder Francis M. Lyman, President of the Council of the Twelve, and a member of the quorum since 1880, died at his home in Salt Lake City. He contracted a cold while attending a conference in Box Elder stake on the 12th, and pneumonia set in, resulting in his sudden and unexpected death. As he had often wished he might do, he died in the midst of his work. He even had a conference appointment for the 19th.
President Lyman was the eldest son of Amasa M. Lyman, and Louisa Maria Tanner, and was born January 12, 1840, in Goodhope, McDonough Co., Illinois. He was one of the stalwart workers in the Church. His record up to 1860 is truly remarkable. He was frontiersman at birth and babyhood: pioneer and teamster at eight; herdsman and cowboy at eleven: learning a trade at thirteen; traversing the trackless deserts of western America as a leader and captain, at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a seventy and missionary at twenty; with farming, attending school, presiding over improvement associations, building pioneer cabins, as incidents thrown in here and there between. Later, in Millard county, after his first foreign mission, he represented his county, as legislator, and besides occupied many religious and civil offices. In January, 1877, after his second mission to England, he was called to preside in Tooele where he took leadership among the people religiously and politically until called to the apostleship, October 10, 1880. From that time on he has been completely devoted to Church work. His travels embrace nearly every city, town and village in the Church, and he has been a familiar figure and speaker in the congregations of the Saints everywhere. In 1883 he filled a remarkable mission to the Indians in the Uintah reservation. In 1901, he was called to preside over the European mission, and while there visited many countries including Russia.
President Lyman was a kind friend, a man with a great heart and full of solicitude for the people, individually and as a whole, as well as for his personal friends who now by the thousands mourn for him. If he seemed stern at times, it was because he could not tolerate evil. He was loyal to the cause of God. He was a fighter, where fighting was needed, but his campaigns were conducted under the spirit of love and the inspiration of the Lord. He was a successful adjuster of difficulties, a trusted leader, a true exemplar and counselor, a father indeed among the people, beloved by all.
"A Tribute of Respect to the Memory of Francis Marion Lyman." Improvement Era. January 1917. pg. 191.
A Tribute of Respect to the Memory of Francis Marion Lyman
A Member of the General Board of the Y. M. M. I. A.
Adopted by the General Board Y. M. M. I. A.
In the death of Brother Lyman, Nov. 18, 1916, the young men of Zion are separated from a sympathetic, faithful friend; and the Associations we represent, from a firm advocate and wise counselor.
It is our privilege and duty to bear witness to the fine quality of his splendid character and to the influence and power of his teaching and example among us.
The people generally knew of his indefatigable public service and apostolic ministry. It is not improbable that more people knew of an individual private service and ministry, at his hands, than from any other public man. It is marvelous to contemplate, and almost unbelievable, that a man, so constantly occupied with public duties, could devote the time he did to so many individuals. In this respect the young men of Zion were the chief beneficiaries. He knew more of them personally than any other man, and he made them know him and his. interest in them. His arm was always around them, drawing them closely to him, as he whispered into their ears words of admonition, advice, counsel, encouragement, warning if need be, and reproof if required. In it all and always, he was the ever-zealous servant of God, seeking to help and to save the children of men.
He used to say: "The Lord calls upon all men to do right, but he expects us (Latter-day Saints) to."
"Seek the Lord early and ye shall find him." Brother Lyman believed men should do so, as he himself had done, and having found Him early in life, abide in the knowledge of Him continually.
Speaking of men wearing out their lives he said: "Why shouldn't they? That's what our lives are for, to wear them out in serving the Lord."
The Law of the Lord was in his heart. He was its living exponent. He was wise in keeping it, and he taught and practiced it with understanding, for he knew and understood it.
Finally it was said of him, as truly as of any man, that in perfect faith, never doubting, he taught and exemplified in the spirit of the sublime Job who said, "Whence then cometh wisdom? and where is the place of understanding? * * * * And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."
The above was read by President Heber J. Grant, at the funeral services of President Lyman in the Salt Lake Tabernacle, Tuesday, November 21, 1916.
A Tribute of Respect to the Memory of Francis Marion Lyman
A Member of the General Board of the Y. M. M. I. A.
Adopted by the General Board Y. M. M. I. A.
In the death of Brother Lyman, Nov. 18, 1916, the young men of Zion are separated from a sympathetic, faithful friend; and the Associations we represent, from a firm advocate and wise counselor.
It is our privilege and duty to bear witness to the fine quality of his splendid character and to the influence and power of his teaching and example among us.
The people generally knew of his indefatigable public service and apostolic ministry. It is not improbable that more people knew of an individual private service and ministry, at his hands, than from any other public man. It is marvelous to contemplate, and almost unbelievable, that a man, so constantly occupied with public duties, could devote the time he did to so many individuals. In this respect the young men of Zion were the chief beneficiaries. He knew more of them personally than any other man, and he made them know him and his. interest in them. His arm was always around them, drawing them closely to him, as he whispered into their ears words of admonition, advice, counsel, encouragement, warning if need be, and reproof if required. In it all and always, he was the ever-zealous servant of God, seeking to help and to save the children of men.
He used to say: "The Lord calls upon all men to do right, but he expects us (Latter-day Saints) to."
"Seek the Lord early and ye shall find him." Brother Lyman believed men should do so, as he himself had done, and having found Him early in life, abide in the knowledge of Him continually.
Speaking of men wearing out their lives he said: "Why shouldn't they? That's what our lives are for, to wear them out in serving the Lord."
The Law of the Lord was in his heart. He was its living exponent. He was wise in keeping it, and he taught and practiced it with understanding, for he knew and understood it.
Finally it was said of him, as truly as of any man, that in perfect faith, never doubting, he taught and exemplified in the spirit of the sublime Job who said, "Whence then cometh wisdom? and where is the place of understanding? * * * * And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."
The above was read by President Heber J. Grant, at the funeral services of President Lyman in the Salt Lake Tabernacle, Tuesday, November 21, 1916.
Anderson, Edward H. "In Honor of President Francis M. Lyman." Improvement Era. January 1917. pg. 192-195.
In Honor of President Francis M. Lyman President Henry H. Blood, of the North Davis stake, has kindly favored the Era, through President Heber J. Grant, with a copy of the resolutions of respect which were adopted at a monthly Priesthood union meeting of the North Davis stake, held at Clearfield, Utah, Sunday, November 26, 1916. President Blood remarks that inasmuch as President Lyman practically closed his ministry in attending the quarterly conference of the North Davis stake, on November 12 (not the Box Elder stake conference, as was erroneously stated in the Era for December), the authorities of the stake thought proper to spread on the records of their stake these resolutions of respect for him, a copy of which he encloses as follows: Resolutions of Respect adopted at the monthly Priesthood Union meeting of the North Davis stake, held at Clearfield, Utah, Sunday, November 26, 1916: Whereas, In the inscrutable wisdom of a merciful and all-wise heavenly Father, there has been released from earth's mission one of the noble spirits and leaders of this dispensation, President Francis M. Lyman, who departed this life at his home in Salt Lake City, Utah, November 18, 1916; and Whereas, To the people of North Davis stake was given the great privilege of listening to the last discourse delivered by the much-beloved apostle and president, who was with us at our quarterly stake conference, November 11 and 12, 1916; now, therefore, be it Resolved, That we who are assembled here today in stake Priesthood union meeting, on our own behalf and acting for all the people of this stake, express the deep sense of loss we feel in the death of our respected leader and friend, whom we recognize as one of the greatest teachers and exemplars that the Church has ever known; and while we bow in humble submission to the will of God in calling President Lyman from this field of labor to a higher and a greater one, we shall always cherish the words he- spoke, shall always remember the upright, God-fearing, blameless life he lived, and shall regard his departure as the closing of a life that was a blessing to all who knew him. The light of his example was as the light of the sun, making clear the way to walk; the power of his teaching was as the power of the sun, wanning, expanding, developing the souls of men and bringing them to the fruitage of righteous living, as buds are warmed and opened and developed until the time of flowers and fruitage comes. His last address will be remembered by all who heard it as a message of love and blessing and encouragement, filled with practical counsel, timely, appropriate, inspired. We shall never forget the earnestness with which he admonished his hearers to attend to every duty of life "in the season thereof," rendering each day and each hour the service we owe to the Lord and to our fellow-men; nor shall we fail to remember the wisdom shown in the counsel he gave that we should be prudent and careful in the use of the means that the Lord entrusts to our stewardship. His closing words, in expounding the text, "Be ye therefore perfect, even as your Father which is in heaven is perfect," were delivered with such power that all our hearts were touched. The discourse throughout, occupying an hour and a half, was sound, forceful and impressive; and while some parts of it pointed to the early departure of the speaker from this life, and hence was in the nature of a farewell, still there was an absence of any suggestion of sorrow at parting, and a calm readiness was manifested to fearlessly meet the call when it should come. We mourn with all Israel; but in the midst of mourning we thank the Lord for President Francis Marion Lyman, for his long, active, useful life; for his blessed teachings; for his kind and fatherly counsel; for his faith, his charity, his devotion. May succeeding generations continue to profit by his example and his admonitions. A Tribute from President Heber J. Grant President Heber J. Grant was at Shelley, Idaho, on November 18, when he heard of the death of President Lyman, and he immediately wrote the following tribute to the family at Salt Lake City, and later a copy to each member: My Dear Friends: At the close of my remarks this afternoon, a telegram to Francis M. Davis of this place, telling of your husband and father's death, was handed to me and I at once telegraphed my heartfelt sympathy and prayers for the Lord to bless and comfort you all. I loved President Lyman with all my heart. He has been as a father to me, and there are no blessings in this life or the life to come that I do not hope and pray may be given to his family. No man of all my associates has been more faithful in the discharge of his duties as a member of the Council of the Twelve and as its president, than he has been. His constant and faithful labors and his willingness to work have been inspirations to me from the day, thirty-six years ago, that I was called to succeed him as the president of the Tooele stake. I can never forget, but shall always remember with loving gratitude, his fatherly interest in me and the aid given me in my young manhood days, when presiding over the Tooele stake. Had I been his own son he could not possibly have taken a greater interest in giving me the advice which aided me in making a success—although lacking in experience—of my presidency. His admirable work of reformation in Tooele prepared the way for my success as his successor. I knew what a splendid labor he would do as the president of the European mission, and while in Japan, I prayed to the Lord that he would allow me to succeed him as the president of that mission, and the Lord heard and answered my prayer. I believe there has never been a man in the Council of the Twelve who has done so much reformation work and changed so many men from bad habits—which would eventually have caused them to make a failure of life —as President Lyman. Before I went to Japan I tried to attend, as near as I could, as many conferences as he did, but I could not, and did not succeed in keeping up with him. I could go on writing page after page, but I will close by saying that you are blessed of the Lord in having been honored of him in being members of the family of President Francis M. Lyman. That his example of loving devotion and constant labor for the cause of Truth may be the guiding star of your lives, and that you may one and all so live that there will be an eternity of joy in his company for you all in the life to come is my prayer. With love and blessings, I am Your affectionate brother, Heber J. Grant. An Indians Estimate of Elder Lyman’s Activity One of the interesting labors of President Francis M. Lyman was his mission to the Indians, to which he was called by President John Taylor, on November 17, 1882, at a time when there was a general revival of missionary work among the Indians. He had a remarkable experience on this missionary tour, an account of which is given in the Era, volume 3, pages 510-16. Elder Lyman continued to take an interest in the Indians for many years, and was generally known among the Utah Indians as "big chief," particularly among the Piutes, then scattered in various parts of central and southern Utah following the peaceful pursuits of their white friends. At that time, as they do even now in some instances, they lived in small colonies in Thistle valley, Koosharem, Rabbit valley, Panguitch, Kanab, St. George, Cedar, Parowan, Beaver and Kanosh. These Indians were generally members of the Church, and learned to love the "big chief" for his teachings and kind counsels to them, as well as for the small stipends of flour and beef which he frequently distributed upon his preaching tours among them. His mission among the Indians was characterized by the same activity that was a leading trait of his character in all his work. In his preaching tours to the Indians it had always been the theme of his sermons to them that they abide on their allotted farms, and avoid roaming about. He counseled them to work, and not idle away their time. He advised that they improve their premises and gather about them some of this world's goods for their comfort and happiness. He spoke simply and plainly to them. "Sit down, sit down; be quiet, don't run about," was his constant song. They endeavored to heed the advice, as far as their roving natures would allow, but compliance, even as far and as imperfectly as they rendered it, was a severe trial and a heavy sacrifice to them. He related to the writer an incident of Weber Tom, of the Tooele Shoshones. On one occasion, when President Lyman, forgetting his own constant wanderings, had been giving the red men's camp the usual admonition to "sit down and remain quiet," this same Weber Tom was evidently annoyed at the sameness of the apostle's sermon. He got up and asked permission to say something at the close of Elder Lyman's remarks, and himself gave the following sermon on precept and example : " 'Postle Lyman he all time say, 'All Indians, sit down, sit down!' 'Postle Lyman he never sit down." President Lyman's reply was not recorded. — Edward H. Anderson. |
PRESIDENT FRANCIS MARION LYMAN
Born Goodhope, McDonough county, Illinois, January 12, 1840; died Salt Lake City, Utah, November 18, 1916. Sustained as a member of the Quorum of Twelve Apostles, October 10, 1880, his name being presented with other authorities by Orson Pratt, then the only remaining member of the original quorum of Twelve Apostles. On the same day the First Presidency was organized, and John Taylor was sustained as President of the Church to. succeed the late President Brigham Young. President Lyman was sustained as President of the Twelve October 6, 1903, and soon thereafter released from presiding over the European Mission. |
Parry, Edwin F. "Francis M. Lyman." Juvenile Instructor. January 1917. pg. 10-12.
Francis M. Lyman By Edwin F. Parry President Francis M. Lyman, whose death occurred on November 18, 1916, was seventy-six years of age, and from his boyhood days he has been an active worker in the Church. His life was an exceedingly useful one, and he was a blessing to the community in which he lived and for which he labored. For thirty-six years he was a member of the quorum .of Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, and was president of that body of leading officials since 1903. His strong, robust features are familiar throughout these mountain regions, and thousands of readers of the Juvenile Instructor are honored with having been personally acquainted with this kind and noble man. It was fortunate for the Church that he held a prominent position in it for such a long period. This gave opportunity for his character to be impressed upon the community; and this impression was wholesome in its effect. His very presence was helpful and inspiring, and his wisdom and counsel were of much value. The life of Brother Lyman affords a splendid pattern for the youth of Zion. His example is good to follow, because he had so many admirable traits that might be copied by any young man. To begin with, he was exceedingly active. The Improvement Era sums up his principal activities as follows: "He was frontiersman at birth and babyhood; pioneer and teamster at eight: herdsman and cowboy at eleven; learning a trade at thirteen: traversing the trackless deserts of western America as a leader and captain, at sixteen; married at seventeen: exploring the wilds of Colorado at eighteen; a seventy and missionary at twenty: with farming, attending school, presiding over Improvement associations, building pioneer cabins, as incidents thrown in here and there between. Later, in Millard county, after his first foreign mission, he represented his county, as legislator, and besides occupied many religious and civil offices. In January, 1877, after his second mission to England, he was called to preside in Tooele where he took leadership among the people religiously and politically until called to the apostleship, October 10, 1880. From that time on he has been completely devoted to Church work. His travels embrace nearly every city, town and village in the Church, and, he has been a familiar figure and speaker in the congregations of the Saints everywhere. In 1883 he tilled a remarkable mission to the Indians in the Uintah reservation. In 1901, he was called to preside over the European mission, and while there visited many countries including Russia." This is evidence of his busy life. All young people, if normal, are active, but there are too many who direct their energies in the wrong channel. Then there are those who, with less energy, perhaps, simply drift thoughtlessly into the wrong course. Not so with Brother Lyman. He sought the true way of life in his youth and then persistently followed it. This is what every boy and girl ought to do—seek to direct their course aright : for it is no harder to work for the right than to work for the wrong, while the reward the right offers is infinitely more desirable. Brother Lyman was observant. He studied the people he met as well as the things surrounding him. He made use of the knowledge and the experience he gained by his varied pursuits and became a great teacher. He was pre-eminently a teacher, and his precepts were of double force because they were in harmony with his own conduct. No one could doubt that he believed what he preached. He could consistently invite others to do as he did, for he was a strict exemplar of all his teachings, in private as well as in public life. He taught people how to live at peace with themselves and their neighbors, how to take care of their bodies, how to serve the Lord, and how to do the practical things of life. Coupled with this talent for teaching he cultivated a pleasant manner and a congenial disposition that enabled him to reach the hearts of those he might teach. He was approachable, sociable and gentle. He was like' a big brother to everybody; seeking always to help them and to lend encouragement and to lift them up. Brother Lyman was gifted rot only in cheering the disheartened. but also in winning the wayward from their ill-directed life and in leading them to walk in a better way and many men will be ever grateful for the uplift he gave them. To further set forth the good traits in Brother Lyman's character, we quote from the words of his son. Richard R .Lyman, who wrote the following about his father: "Francis M. Lyman was a just man. He was a wise counselor. His views were positive and he rarely had to change his mind or shift the position he had taken upon any important or fundamental principle. His judgment was righteous, never swayed by kinship, friendship, or personal advantage. He was never unkind or unfair, even to a foe. "Once convinced that he was right, this man was immovable. While he had the appearance of being stern, there as beneath the surface a loving gentleness and an exquisite humor, which made his presence a perpetual sunshine. "He was also a true friend. He would allow no idle gossip to dampen the ardor of his friendship. Insinuations. come from whatever source they might. Would not detract one iota from h's devotion to a friend. Before his friendship could wane in the slighted degree, he had to be "with reasons satisfied," and to him no gossip, no hearsay, no prejudiced hatred was a reason. "Jealousy, envy, and hate were not to be found it} his makeup. He was as greatly pleased with the good work and success of his associates as if they had been his own accomplishments. "He was a gentleman. His affections were as tender as those of a girl. While behind the velvet glove was a hand of steel, no one, I think, has seen him lose his temper;, no one has heard him utter all angry word. Certainly the members of his family have not. There is no one so humble that he could not approach Francis M. Lyman. No one has asked him for counsel without securing wholesome advice. He went about speaking kind and encouraging words, blessing and cheering the aged, and the unfortunate, and .otherwise doing good in every day—in every hour of his life. Truly 'were every . one to whom he did some loving service to bring a blossom to his grave, he would sleep beneath a wilderness of flowers.'" We recommend the life of President Lyman as a fine model for a young man to copy after in building his character, for it is in every respect worthy of emulation. For many years Brother Lyman was a member of the Deseret Sunday School Union Board, and upon his death the following resolutions of respect to his memory were adopted by that body: In the death of Francis Marion Lyman, President of the Council of the Twelve, and an honored member of the Deseret Sunday School Union, we, the members of the Sunday School Union, sense our personal bereavement as well as the loss which our Board has sustained. Our departed brother was large of heart as he was large of stature; strong, physically and spiritually. With him devotion to duty was almost a passion: It was the guiding and controlling star of his life. To use the language of President Smith he "ever stood upon the pedestal of duty." While President Lyman was stern and uncompromising for the right, yet he was as kind as a father, as tender as a woman and as meek and humble as a child. He was modest and pure minded. As a soldier of the cross he was untiring. We feel to honor the memory of President Lyman and we "know that tens of thousands of Sunday School workers and hundreds of thousands of the Latter-day faints realize, with us, the loss which the Church has sustained in the departure of this great and good man. Be it therefore resolved by the members of the Deseret Sunday School Union, that we cherish the memory of our departed brother and that this expression of our appreciation be spread upon the minutes of our meeting this day and that copies thereof, properly engrossed, be sent to his family. |
PRESIDENT FRANCIS M. LYMAN
|
Fox, Ruth M. "He Was Ready to Die." Young Woman's Journal. January 1917. pg. 1.
He Was Ready to Die.
(To the Memory of Apostle Francis M. Lyman.)
He trod the earth firmly, his eyes on the goal,
Unflinching in spirit, unshaken in soul;
A stalwart in body, upright in mind,
Giving his strength for the good of his kind;
And he lay down to rest without tremor or sigh,
Saying, “I'm ready—ready to die.”
From childhood he labored; from the days of his youth
An exemplar of honor, an apostle of truth;
His heart free from guile, he was eager to bless
The Saints—aye the race—and banish distress;
No mortal need weep or utter a sigh
O’er a man such as he—he was ready to die.
For Zion he labored, with untiring zeal
Extending her borders, promoting her weal;
His manliness winning the homage of men,
And Zion will miss him, and mourn him,—but then,
The Spirit of comfort shall always be nigh
To whisper, “Your brother was ready to die.”
Like a pillar of granite unyielding he stood
For his faith, and its mission of brotherhood;
His work gone before him, and untarnished fame,
He will find what he leaves—a glorious name;
Where mid plaudits and greetings the prophets draw nigh--
“Well done, good and faithful! Thou wast ready to die.”
RUTH M. FOX.
He Was Ready to Die.
(To the Memory of Apostle Francis M. Lyman.)
He trod the earth firmly, his eyes on the goal,
Unflinching in spirit, unshaken in soul;
A stalwart in body, upright in mind,
Giving his strength for the good of his kind;
And he lay down to rest without tremor or sigh,
Saying, “I'm ready—ready to die.”
From childhood he labored; from the days of his youth
An exemplar of honor, an apostle of truth;
His heart free from guile, he was eager to bless
The Saints—aye the race—and banish distress;
No mortal need weep or utter a sigh
O’er a man such as he—he was ready to die.
For Zion he labored, with untiring zeal
Extending her borders, promoting her weal;
His manliness winning the homage of men,
And Zion will miss him, and mourn him,—but then,
The Spirit of comfort shall always be nigh
To whisper, “Your brother was ready to die.”
Like a pillar of granite unyielding he stood
For his faith, and its mission of brotherhood;
His work gone before him, and untarnished fame,
He will find what he leaves—a glorious name;
Where mid plaudits and greetings the prophets draw nigh--
“Well done, good and faithful! Thou wast ready to die.”
RUTH M. FOX.
Lyman, Richard R. "Francis Marion Lyman." Young Woman's Journal. January 1917. pg. 2-6.
Francis Marion Lyman.
By Richard R. Lyman.
“His life was gentle, and the elements
So mixed in him that nature might stand up
And say to all the world, ‘This was a man.
Francis M. Lyman was a just man. He was a wise counselor. His views were positive and he rarely had to chancre his mind or shift the position he had taken upon any important or fundamental principle . His judgment was righteous, never swayed by kinship, friendship, or personal advantage. He was never unkind or unfair, even to a foe.
Once convinced that he was right, this man was immovable. While he had the appearance of being stem, there was beneath the surface a loving gentleness and an exquisite humor, which made his presence a perpetual sunshine.
He was also a true friend. He would allow no idle gossip to dampen the ardor of his friendship. Insinuations, come from whatever source they might, would not detract one iota from his devotion to a friend. Before his friendship could wane in the slightest degree, he had to be “with reasons satisfied,” and to him no gossip, no hearsay, no prejudiced hatred was a reason.
Jealousy, envy, and hate were not to be found in his makeup. He was as greatly pleased with the good work and success of his associates as if they had been his own accomplishments.
He was a gentle man. His affections were as tender as those of a girl. While behind the velvet glove was a hand of steel, no one, I think, has seen him lose his temper; no one has heard him utter an angry word. Certainly the members of his family have not. There is no one so humble that he could not approach Francis M. Lyman. No one has asked him for counsel without securing wholesome advice. He went about speaking kind and encouraging words, blessing and cheering the aged, and the unfortunate, and otherwise doing good in every day—in every hour of his life. Truly “were every one to whom he did some loving service to bring a blossom to his grave, he would sleep beneath a wilderness of flowers.”
Francis M. Lyman was a veritable physical giant. He was a giant, not only in appearance, but in fact, for he had the physical strength of a giant. When sixteen years old, he has said that he found no man who could lift a wagon wheel that he could not lift. During his youth and manhood, “pulling sticks” was a common test of physical strength. During all of his active lifetime, he searched out those who had made records in this line of sport. has ridden horseback twelve miles solely for the purpose of entering a “stick pulling” contest. While he searched for a life-time, he never found his match at this sport.
He had a cowboy training, which made him an expert with a rope. On one occasion, he showed his skill in this direction by throwing a clothes-line at the first trial about the neck of a wild mutton or wether that was loose in the heart of a city. He once made a record throwing a rope, long after his days of real horseback riding and rope throwing were over. While out on missionary business, he took a short trip to see some modern “cowboys” catch and brand a bunch of wild colts. One was caught by the head and another by the tail; some by a front foot, some by a hind foot, some by one foot and some by two. Such “roping” made throwing the horses so difficult that the real “cowboy,” Francis M. Lyman, said. “Gentlemen, my hands and muscles are soft and at present unaccustomed to the strain that comes when catching and throwing wild horses, but I’ll throw the rope, and throw it on the horses, if you will be close at hand and take the jerking.” He made one hundred throws and caught one hundred horses and did not fail once to throw the rope on both front feet. All who have had experience throwing horses know the advantage of catching the horse by both front feet if the animal is to be thrown. The training and experience of his childhood and youth might reasonably be expected to give him this strength and dexterity.
Before he was six years old, he had lived with his parents in three states and at the age of eight, when he was so small that he had to have assistance to lift the yoke, he drove an ox team from the Missouri river to Salt Lake City. At eleven he drove loose cattle from Salt Lake City to southern California. As a freighter and cattle man, he made the trip between these two sections sixteen times. At the age of seventeen, and in the midst of the early pioneer hardships, he married Rhoda Ann Taylor of San Bernardino, who was also only seventeen.
In Farmington in 1860, he did his first Church work as President of the Young Men’s Literary Club, and made his first public address. Tn his fright, he began by saying to an intimate friend, “Bob, hold my knees.”
Before starting on his mission to England, the young missionary took his wife and baby to Beaver where he cut the logs, hauled them to the village, and with his own hands constructed the little log cabin in which he left his family.
As a boy, he was never overfed. One winter when he was going to school in Salt Lake City, he lived on rations—one biscuit made a meal. He often remarked that this bread was eaten in very small bites, in order to make it last a long time, and each bite was chewed as long as it could be made to remain in the mouth. It was thus thoroughly masticated until it tasted sweet as any cake. No garden stuff was raised in Salt Lake City during the “time of the move.” The little green fruit, which the few trees furnished was a great treat. “A potato was worth a dollar to me,” he has said, “and no banquet now seems as good as the bread and the occasional butter of those days.”
Returning from his first mission in ’63, he began picking up potatoes and working on the threshing machine. For her services in the cheese factory his wife was paid in butter and cheese. With two pigs, a few chickens, a cow and a calf, and with grain earned on the thresher for fattening the pigs, the returned missionary and his wife ' began the prosperity which continued with them during the remainder of their lives.
Francis M. Lyman was industrious—never idle. He was also so frugal, that some might call him stingy. He never made a dollar on which' he did not pay tithing, nor out of which he did not lay by at least 10 cents for a rainy day.
As miller, merchant, grain dealer, and cattleman in Millard County, he became prosperous and influential. Naturally a banker, although he never conducted a bank, he was a lender, and not a borrower of money during all his active business days in Millard and Tooele Counties. In these two counties, he filled at one time or another practically every important Church and political office. For many years, he was assistant assessor of Internal Revenue for the United States Government—an appointment given . him by the Secretary of the Treasury. While in Millard County, he was commissioned Lieutenant Colonel by Governor Durkee. Some political positions he held are prosecuting attorney, superintendent of schools, county clerk, and county recorder. He served during six or seven sessions in the Territorial Legislature; during the session of 1882, he was speaker of the house.
As a business man, he was keen, shrewd, and successful. He was the soul of honor. His word was as good as his .bond. His interest was always paid before it was due. His note for any amount less than the value of his entire possessions, was as good as a government bond. He played an important part in the development of many of Utah’s industries. He served as a director in important companies, among them
Z. C. M. I., Utah-Idaho Sugar Co., Home Fire Insurance Co., Heber J. Grant & Co., Zion’s Savings Bank and Trust Co., Consolidated Wagon and Machine Co., Deseret National Bank, and the Beneficial Life Insurance Co.
From his Church position as President of the Tooele Stake, he was called to the Council of the Twelve. As a member of this quorum, he traveled almost continuously through all the stakes of the Church. He made trips into Arizona, Idaho, New Mexico, California, Old Mexico, and Canada. During the years 1884 and 1885, he traveled 36,000 miles in doing his Church work—an average of about 50 miles per day for every day in the year. He also spent more than seven years abroad on three foreign missions. He worked in England, Scotland, Wales, the Isle of Man, in fact in nearly all the countries of Europe, including Russia, also in the Holy Land and Egypt.
This man was a great teacher. Perhaps teaching was his most prominent characteristic. Nor did he confine this work to the multitude. Rarely if ever was he alone with an individual, especially a young man, without teaching him some lesson. He could teach a lesson a minute or he could continue giving instructions for days. His supply of lessons seemed never to be exhausted. He not only lived himself in strict conformity with what appealed to him as being best, but he was constantly teaching others also to live and do as he did.
“I have laid my hands,” he once remarked, “upon the heads of all my brethren and blessed them, but I have been so well—my health has been so perfect—that not one of them has had to lay his hands on my head.” He was in his office two days before his death. He wrote his journal, too, on that day, a practice he had followed every day, without exception, after he was twenty. He wound his watch, as usual, at 6:30 o’clock of the night on which he began his last long sleep.
His testimony of the truth of the gospel was sure and sound. The mathematician can hardly be more positive concerning the results he obtains than was Francis M. Lyman of the Divine mission of Joseph Smith, the existence of a true and living God—the truthfulness of the teachings of the Church of Jesus Christ of Latter-day Saints.
If he could have lived a better life, there is but one reason why he did not do so, and that is because he did not know a better life. He lived in perfect accord with his highest ideals, and when the end came, he was fully prepared for it. He had no unconscious moment. He was the same strong, active personality to the close. He met his last call as during his lifetime he had met every other call, without hesitancy, without fear, and with perfect fortitude. As brave and fearless in his death as he had been in his life, the close came without a murmur, without complaint, without even a sigh. Then, as always, he was ready.
Francis Marion Lyman.
By Richard R. Lyman.
“His life was gentle, and the elements
So mixed in him that nature might stand up
And say to all the world, ‘This was a man.
Francis M. Lyman was a just man. He was a wise counselor. His views were positive and he rarely had to chancre his mind or shift the position he had taken upon any important or fundamental principle . His judgment was righteous, never swayed by kinship, friendship, or personal advantage. He was never unkind or unfair, even to a foe.
Once convinced that he was right, this man was immovable. While he had the appearance of being stem, there was beneath the surface a loving gentleness and an exquisite humor, which made his presence a perpetual sunshine.
He was also a true friend. He would allow no idle gossip to dampen the ardor of his friendship. Insinuations, come from whatever source they might, would not detract one iota from his devotion to a friend. Before his friendship could wane in the slightest degree, he had to be “with reasons satisfied,” and to him no gossip, no hearsay, no prejudiced hatred was a reason.
Jealousy, envy, and hate were not to be found in his makeup. He was as greatly pleased with the good work and success of his associates as if they had been his own accomplishments.
He was a gentle man. His affections were as tender as those of a girl. While behind the velvet glove was a hand of steel, no one, I think, has seen him lose his temper; no one has heard him utter an angry word. Certainly the members of his family have not. There is no one so humble that he could not approach Francis M. Lyman. No one has asked him for counsel without securing wholesome advice. He went about speaking kind and encouraging words, blessing and cheering the aged, and the unfortunate, and otherwise doing good in every day—in every hour of his life. Truly “were every one to whom he did some loving service to bring a blossom to his grave, he would sleep beneath a wilderness of flowers.”
Francis M. Lyman was a veritable physical giant. He was a giant, not only in appearance, but in fact, for he had the physical strength of a giant. When sixteen years old, he has said that he found no man who could lift a wagon wheel that he could not lift. During his youth and manhood, “pulling sticks” was a common test of physical strength. During all of his active lifetime, he searched out those who had made records in this line of sport. has ridden horseback twelve miles solely for the purpose of entering a “stick pulling” contest. While he searched for a life-time, he never found his match at this sport.
He had a cowboy training, which made him an expert with a rope. On one occasion, he showed his skill in this direction by throwing a clothes-line at the first trial about the neck of a wild mutton or wether that was loose in the heart of a city. He once made a record throwing a rope, long after his days of real horseback riding and rope throwing were over. While out on missionary business, he took a short trip to see some modern “cowboys” catch and brand a bunch of wild colts. One was caught by the head and another by the tail; some by a front foot, some by a hind foot, some by one foot and some by two. Such “roping” made throwing the horses so difficult that the real “cowboy,” Francis M. Lyman, said. “Gentlemen, my hands and muscles are soft and at present unaccustomed to the strain that comes when catching and throwing wild horses, but I’ll throw the rope, and throw it on the horses, if you will be close at hand and take the jerking.” He made one hundred throws and caught one hundred horses and did not fail once to throw the rope on both front feet. All who have had experience throwing horses know the advantage of catching the horse by both front feet if the animal is to be thrown. The training and experience of his childhood and youth might reasonably be expected to give him this strength and dexterity.
Before he was six years old, he had lived with his parents in three states and at the age of eight, when he was so small that he had to have assistance to lift the yoke, he drove an ox team from the Missouri river to Salt Lake City. At eleven he drove loose cattle from Salt Lake City to southern California. As a freighter and cattle man, he made the trip between these two sections sixteen times. At the age of seventeen, and in the midst of the early pioneer hardships, he married Rhoda Ann Taylor of San Bernardino, who was also only seventeen.
In Farmington in 1860, he did his first Church work as President of the Young Men’s Literary Club, and made his first public address. Tn his fright, he began by saying to an intimate friend, “Bob, hold my knees.”
Before starting on his mission to England, the young missionary took his wife and baby to Beaver where he cut the logs, hauled them to the village, and with his own hands constructed the little log cabin in which he left his family.
As a boy, he was never overfed. One winter when he was going to school in Salt Lake City, he lived on rations—one biscuit made a meal. He often remarked that this bread was eaten in very small bites, in order to make it last a long time, and each bite was chewed as long as it could be made to remain in the mouth. It was thus thoroughly masticated until it tasted sweet as any cake. No garden stuff was raised in Salt Lake City during the “time of the move.” The little green fruit, which the few trees furnished was a great treat. “A potato was worth a dollar to me,” he has said, “and no banquet now seems as good as the bread and the occasional butter of those days.”
Returning from his first mission in ’63, he began picking up potatoes and working on the threshing machine. For her services in the cheese factory his wife was paid in butter and cheese. With two pigs, a few chickens, a cow and a calf, and with grain earned on the thresher for fattening the pigs, the returned missionary and his wife ' began the prosperity which continued with them during the remainder of their lives.
Francis M. Lyman was industrious—never idle. He was also so frugal, that some might call him stingy. He never made a dollar on which' he did not pay tithing, nor out of which he did not lay by at least 10 cents for a rainy day.
As miller, merchant, grain dealer, and cattleman in Millard County, he became prosperous and influential. Naturally a banker, although he never conducted a bank, he was a lender, and not a borrower of money during all his active business days in Millard and Tooele Counties. In these two counties, he filled at one time or another practically every important Church and political office. For many years, he was assistant assessor of Internal Revenue for the United States Government—an appointment given . him by the Secretary of the Treasury. While in Millard County, he was commissioned Lieutenant Colonel by Governor Durkee. Some political positions he held are prosecuting attorney, superintendent of schools, county clerk, and county recorder. He served during six or seven sessions in the Territorial Legislature; during the session of 1882, he was speaker of the house.
As a business man, he was keen, shrewd, and successful. He was the soul of honor. His word was as good as his .bond. His interest was always paid before it was due. His note for any amount less than the value of his entire possessions, was as good as a government bond. He played an important part in the development of many of Utah’s industries. He served as a director in important companies, among them
Z. C. M. I., Utah-Idaho Sugar Co., Home Fire Insurance Co., Heber J. Grant & Co., Zion’s Savings Bank and Trust Co., Consolidated Wagon and Machine Co., Deseret National Bank, and the Beneficial Life Insurance Co.
From his Church position as President of the Tooele Stake, he was called to the Council of the Twelve. As a member of this quorum, he traveled almost continuously through all the stakes of the Church. He made trips into Arizona, Idaho, New Mexico, California, Old Mexico, and Canada. During the years 1884 and 1885, he traveled 36,000 miles in doing his Church work—an average of about 50 miles per day for every day in the year. He also spent more than seven years abroad on three foreign missions. He worked in England, Scotland, Wales, the Isle of Man, in fact in nearly all the countries of Europe, including Russia, also in the Holy Land and Egypt.
This man was a great teacher. Perhaps teaching was his most prominent characteristic. Nor did he confine this work to the multitude. Rarely if ever was he alone with an individual, especially a young man, without teaching him some lesson. He could teach a lesson a minute or he could continue giving instructions for days. His supply of lessons seemed never to be exhausted. He not only lived himself in strict conformity with what appealed to him as being best, but he was constantly teaching others also to live and do as he did.
“I have laid my hands,” he once remarked, “upon the heads of all my brethren and blessed them, but I have been so well—my health has been so perfect—that not one of them has had to lay his hands on my head.” He was in his office two days before his death. He wrote his journal, too, on that day, a practice he had followed every day, without exception, after he was twenty. He wound his watch, as usual, at 6:30 o’clock of the night on which he began his last long sleep.
His testimony of the truth of the gospel was sure and sound. The mathematician can hardly be more positive concerning the results he obtains than was Francis M. Lyman of the Divine mission of Joseph Smith, the existence of a true and living God—the truthfulness of the teachings of the Church of Jesus Christ of Latter-day Saints.
If he could have lived a better life, there is but one reason why he did not do so, and that is because he did not know a better life. He lived in perfect accord with his highest ideals, and when the end came, he was fully prepared for it. He had no unconscious moment. He was the same strong, active personality to the close. He met his last call as during his lifetime he had met every other call, without hesitancy, without fear, and with perfect fortitude. As brave and fearless in his death as he had been in his life, the close came without a murmur, without complaint, without even a sigh. Then, as always, he was ready.
"President Francis M. Lyman." Young Woman's Journal. January 1917. pg. 43.
President Francis M. Lyman.
In the passing of President Francis M. Lyman the Church loses one of its stalwarts. He gave undivided allegiance to the cause of God. As v missionary and as a special witness of the risen Redeemer he traveled in foreign lands and at home, proclaiming the Gospel, setting things in order, and adjusting difficulties.
President Lyman was noted for his wise judgments, his integrity, loyalty, warm-heartedness, justice, and his unswerving allegiance to duty.
We shall miss him, but we rejoice that he has been faithful to the end, that he has given such splendid service, and that he has been true to every trust.
Because of the work he accomplished he will be held in loving remembrance by the Latter-day Saints from generation to generation. May bis family and people emulate his virtues.
President Francis M. Lyman.
In the passing of President Francis M. Lyman the Church loses one of its stalwarts. He gave undivided allegiance to the cause of God. As v missionary and as a special witness of the risen Redeemer he traveled in foreign lands and at home, proclaiming the Gospel, setting things in order, and adjusting difficulties.
President Lyman was noted for his wise judgments, his integrity, loyalty, warm-heartedness, justice, and his unswerving allegiance to duty.
We shall miss him, but we rejoice that he has been faithful to the end, that he has given such splendid service, and that he has been true to every trust.
Because of the work he accomplished he will be held in loving remembrance by the Latter-day Saints from generation to generation. May bis family and people emulate his virtues.
Grant, Heber J. "Francis Marion Lyman. A Tribute." Relief Society Magazine. February 1917. pg. 62-64.
Francis Marion Lyman. A Tribute from President Heber J. Grant. Francis M. Lyman, in my opinion, was the' greatest individual reformer of men of any of the leading officials of the Church with whom I have ever been acquainted. He was a natural-born teacher. There have been and are hundreds of men in the Church who started on the downward road, around whom, figuratively speaking, he put his arm, and, lifting them out of the broad way into the straight and narrow path, planted their feet firmly in the way which leads to life eternal. Many men who subsequently became prominent among leading stake officials, were on the high road to destruction, and owe their reformation and success in life, after all signs pointed to failure, to the wonderfully inspiring and reforming ability of Francis M. Lyman. He had a capacity to give himself to those who were in need, a service which far exceeds the giving of money. I learned as a young man presiding over the Tooele stake that his very presence was an inspiration and an encouragement. More than once when the labors of the Stake President seemed difficult because of my youth and lack of experience, and had almost discouraged me, I would ask Brother Lyman on such occasions to remain in Tooele for a week or two at a time and visit the various wards with me. I did not tell him that I was somewhat disheartened, but after two or three weeks' visit to the different wards, and riding day after day with him, I gathered new strength and determination to press on in my labors as well as gaining an added love of my work. I never knew a man who seemed more to love to work without ceasing in the Church than did Francis M. Lyman. I will relate an incident told by President Frank Y. Taylor: "I had with me, on one of my missionary trips, a young man who stated that he owed his manhood and spiritual life to President Francis M. Lyman. He said: 'When a boy I was rough, and did nearly everything wrong that a boy could do, and had no desire to do right. Francis M. Lyman came to our settlement, hunted me up, put his arm around me, and did all he could to encourage me to lead a better life. I refused, on his first appeal, and on many subsequent appeals. He visited our settlement during his trips to southern Utah, and I think every time he came, he hunted me up and poured into my soul the oil of gladness. For twenty long years he did this, and finally won my heart. I turned over a new leaf, resolved to do that which was right, was called on a mission, and performed it honorably, all due to the kind and persistent efforts of President Lyman. All that I am in character and in spiritual life, I owe to that man; and I think so much of him for his faith and kindness and goodness to me, that I would go through fire for him or even give my life for him if needed.'" An influential citizen in one of the stakes of Zion, had made a wreck of his life through drink. Brother Lyman reformed him. and he subsequently became president of the stake and he frequently stated to me that he would give his life for President Lyman. Such then was and is the character and spirit of President Francis M. Lyman! |
Upper row: Thos. Higgs, Joseph J. Cannon, Robert L. Anderson. Front row: President Francis M. Lyman, Dr. Alfred Robinson, President Heber J. Grant.
Upper row: Levi Edgar Young. Joseph J. Cannon.
Front row: John C. Lyman, President Francis M. Lyman, Willard Cannon. |
Reynolds, Alice Louise. "Francis Marion Lyman. An Appreciation." Relief Society Magazine. February 1917. pg. 65-67.
Francis Marion Lyman.
An Appreciation by Alice Louise Reynolds.
For many years I have lived in the home of one of Francis M. Lyman's relatives. I have met many members of the family, particularly from the south of the state. As often as I have met them I have heard them say, "Uncle Marion says this or thinks that" about a given matter. I often wondered how in his busy life he could come to know their affairs so intimately; but early concluded that God had made him a mighty counselor in Israel.
I was sixteen years of age when I first met President Francis M. Lyman. He looked down at me over his glasses in his kindly, never-to-be-forgotten manner and said some things both appreciative and directive to me, every word of which I remember even to this hour. After that first meeting no matter what the circumstances, President Lyman always had time to say something to me; and nearly always had time to say something genuinely helpful. I fancied that because of very intimate association with members of his family that I was especially favored. I have never relinquished the thought that I was especially favored, only I have grown to know that I was but one of a very large class, and that there were tens of thousands of other persons in that favored group. This certainly is a quality that set him apart from most other men, for it is nothing short of marvelous that any one person could come in contact with such a host of people in the kindly sympathetic and intimate way that Francis M. Lyman did.
To him surely will come that reward promised to those who seek above all else to save the souls of men, for he did strive with all his might early and late for the salvation of mankind. Whatever the offense committed, whether of major or minor character, he would be found nestling close to the offender seeking to have him see the error of his way. Face to face with one who was walking in by ways and crooked paths he did not palliate the offense but sought to have the offender realize the gravity of it; nevertheless he did not leave the offender dismayed, but hopeful and encouraged. Face to face
President Lyman made his corrections. It was his wont to correct in private, not in public. President Lyman did everything in his power to encourage people in well doing; everything to let them know their good deeds were not unnoted. He once said to a young man of my acquaintance, "I hear you have a well ordered home and I am glad to hear it." "How did you hear it?" asked the young man in astonishment. "I heard it," replied President Lyman, "from a mutual friend: a nurse in my family who has done service in your family."
Duty was once the watchword of society. Francis M. Lyman was of that school. It is part of his life's history that during the thirty-seven years that he was a member of the Council of Twelve, he never missed his quorum meeting, if he could reach the place of meeting in a "lay's travel.
The one exception to this rule, so far as is known, was the Thursday before his death occurred. Just as he was leaving his office to go home for the last time, Harold G. Reynolds met him with the remark: "I am glad to meet you. Brother Lyman, I have some missionaries in the Seventies office to be set apart." He replied: "I have never before refused to set missionaries apart, but I feel very ill and I must go home and go to bed." This was two days before his demise.
His devotion to his family was one of his marked characteristics. I have often noted with what tenderness he would embrace and kiss his daughters. His genial nature is very largely reflected in his children, for as a ride they are most cheerful in their natures.
The kindliest humor possible pervaded President Lyman's conversation in his home and in his general association with people. It relieved tension and serious and embarrassing situations. It was not two-edged but kindly. It is said that the American appreciates the humor in Mark Twain, and that the German appreciates the philosophy lurking there. There was much of philosophy in Brother Lyman's humor. A story in point was old me by a member of his family.
At one time one of his sons went to him considerably wrought up. Somewhat excited he said, "Father, if I had your influence, if I had your position in the Church, I would do so and so, and so and so, and I would do it quickly and with force, I can t?l! you." Putting his hand quietly upon the young man's knee, his father said, "My son, I am very much afraid, indeed, that if you had my influence you would not keep it long."
President Lyman appreciated the good works of all people no matter who they might be, nor from whence they might come. His interest was in the achievement, in the main, not in the person who had accomplished the task. As he associated with people he gained his own impressions of the worth of men and women, and of their lack of worth. After a conviction had come home to him on a subject, or in relation to people, other persons were usually without influence either to change or modify that conviction.
Especially impressive to me have been President Lyman's sermons on the Sacrament and at funeral services. It was the practice of his life to partake of the Sacrament each Sabbath day. I doubt if many persons can be found anywhere who have preached as many funeral sermons as did he. It was the way in which he spoke of death that appealed to me. "Death," he would frequently say, "is just as natural as birth." We mourn at the departure of our loved ones and call it death; but doubtless there is rejoicing behind" the veil, such rejoicing as we feel at a birth.
I began this article by telling of the host of persons who have felt President Lyman's personal influence in their lives, and of his desire that all men should be righteous and do the works of righteousness. I shall conclude by calling to your mind such matter as combines both characteristics. For years I have seen missionaries go to him anywhere, everywhere and report that they were keeping the faith. One nearby might hear them say, "You know, President Lyman, you told us, while in the mission field, to come and report to you whenever we see you." Then one would see him look straight into their eyes and catechise them in relation to their lives.
A missionary from Great Britain told me this story with the utmost feeling. A man came into the Liverpool office who was unknown to the other elders. He sat there for a number of hours looking very lonely. Finally President Lyman came in. The elder approached him saying, "My name is Anderson. I come from Grantsville." "What," said President Lyman, "my old friend Anderson of Grantsville who did so much good work among the Indians?" "Yes,'' said the elder. President Lyman put his arms around the man and hugged him hard, and the man's heart overflowed and he wept. What a father in Israel he was, only the intimate thousands who loved him for just such help may testify! He has gone to his reward—how great it will be!
Francis Marion Lyman.
An Appreciation by Alice Louise Reynolds.
For many years I have lived in the home of one of Francis M. Lyman's relatives. I have met many members of the family, particularly from the south of the state. As often as I have met them I have heard them say, "Uncle Marion says this or thinks that" about a given matter. I often wondered how in his busy life he could come to know their affairs so intimately; but early concluded that God had made him a mighty counselor in Israel.
I was sixteen years of age when I first met President Francis M. Lyman. He looked down at me over his glasses in his kindly, never-to-be-forgotten manner and said some things both appreciative and directive to me, every word of which I remember even to this hour. After that first meeting no matter what the circumstances, President Lyman always had time to say something to me; and nearly always had time to say something genuinely helpful. I fancied that because of very intimate association with members of his family that I was especially favored. I have never relinquished the thought that I was especially favored, only I have grown to know that I was but one of a very large class, and that there were tens of thousands of other persons in that favored group. This certainly is a quality that set him apart from most other men, for it is nothing short of marvelous that any one person could come in contact with such a host of people in the kindly sympathetic and intimate way that Francis M. Lyman did.
To him surely will come that reward promised to those who seek above all else to save the souls of men, for he did strive with all his might early and late for the salvation of mankind. Whatever the offense committed, whether of major or minor character, he would be found nestling close to the offender seeking to have him see the error of his way. Face to face with one who was walking in by ways and crooked paths he did not palliate the offense but sought to have the offender realize the gravity of it; nevertheless he did not leave the offender dismayed, but hopeful and encouraged. Face to face
President Lyman made his corrections. It was his wont to correct in private, not in public. President Lyman did everything in his power to encourage people in well doing; everything to let them know their good deeds were not unnoted. He once said to a young man of my acquaintance, "I hear you have a well ordered home and I am glad to hear it." "How did you hear it?" asked the young man in astonishment. "I heard it," replied President Lyman, "from a mutual friend: a nurse in my family who has done service in your family."
Duty was once the watchword of society. Francis M. Lyman was of that school. It is part of his life's history that during the thirty-seven years that he was a member of the Council of Twelve, he never missed his quorum meeting, if he could reach the place of meeting in a "lay's travel.
The one exception to this rule, so far as is known, was the Thursday before his death occurred. Just as he was leaving his office to go home for the last time, Harold G. Reynolds met him with the remark: "I am glad to meet you. Brother Lyman, I have some missionaries in the Seventies office to be set apart." He replied: "I have never before refused to set missionaries apart, but I feel very ill and I must go home and go to bed." This was two days before his demise.
His devotion to his family was one of his marked characteristics. I have often noted with what tenderness he would embrace and kiss his daughters. His genial nature is very largely reflected in his children, for as a ride they are most cheerful in their natures.
The kindliest humor possible pervaded President Lyman's conversation in his home and in his general association with people. It relieved tension and serious and embarrassing situations. It was not two-edged but kindly. It is said that the American appreciates the humor in Mark Twain, and that the German appreciates the philosophy lurking there. There was much of philosophy in Brother Lyman's humor. A story in point was old me by a member of his family.
At one time one of his sons went to him considerably wrought up. Somewhat excited he said, "Father, if I had your influence, if I had your position in the Church, I would do so and so, and so and so, and I would do it quickly and with force, I can t?l! you." Putting his hand quietly upon the young man's knee, his father said, "My son, I am very much afraid, indeed, that if you had my influence you would not keep it long."
President Lyman appreciated the good works of all people no matter who they might be, nor from whence they might come. His interest was in the achievement, in the main, not in the person who had accomplished the task. As he associated with people he gained his own impressions of the worth of men and women, and of their lack of worth. After a conviction had come home to him on a subject, or in relation to people, other persons were usually without influence either to change or modify that conviction.
Especially impressive to me have been President Lyman's sermons on the Sacrament and at funeral services. It was the practice of his life to partake of the Sacrament each Sabbath day. I doubt if many persons can be found anywhere who have preached as many funeral sermons as did he. It was the way in which he spoke of death that appealed to me. "Death," he would frequently say, "is just as natural as birth." We mourn at the departure of our loved ones and call it death; but doubtless there is rejoicing behind" the veil, such rejoicing as we feel at a birth.
I began this article by telling of the host of persons who have felt President Lyman's personal influence in their lives, and of his desire that all men should be righteous and do the works of righteousness. I shall conclude by calling to your mind such matter as combines both characteristics. For years I have seen missionaries go to him anywhere, everywhere and report that they were keeping the faith. One nearby might hear them say, "You know, President Lyman, you told us, while in the mission field, to come and report to you whenever we see you." Then one would see him look straight into their eyes and catechise them in relation to their lives.
A missionary from Great Britain told me this story with the utmost feeling. A man came into the Liverpool office who was unknown to the other elders. He sat there for a number of hours looking very lonely. Finally President Lyman came in. The elder approached him saying, "My name is Anderson. I come from Grantsville." "What," said President Lyman, "my old friend Anderson of Grantsville who did so much good work among the Indians?" "Yes,'' said the elder. President Lyman put his arms around the man and hugged him hard, and the man's heart overflowed and he wept. What a father in Israel he was, only the intimate thousands who loved him for just such help may testify! He has gone to his reward—how great it will be!
"Faith Promoting Sketches - Francis Marion Lyman." Instructor. June 1940. pg. 247.
FAITH PROMOTING SKETCHES
(This series began in the April issue of The Instructor. It is the intention of the editors
to continue the stories until the end of the year.)
III.
FRANCIS MARION LYMAN
(The conversion of Francis Marion Lyman is taken from a biography of him by John Henry Evans, entitled An Apostle of the Old Faith, the manuscript of which is ready for the publisher.)
Born in Illinois, in 1840, the Apostle Lyman's parents took him with them to San Bernardino, California; after a brief residence in Salt Lake valley, he was then eleven, and there he lived till he was nineteen, fell into some careless ways, attended meetings intermittently, and married before he was eighteen. After this last event he went to Farmington, with his wife and new baby, to tend a farm belonging to his father, Amasa M. Lyman, then one of the Council of Twelve. His wife, Rhoda Taylor Lyman, was only six months younger than her husband.
The couple lived in "a rickety old house, with two rooms and an upstairs," and their belongings consisted of "two trunks, a bed, a few dishes, and a skillet and frying pan." All the cooking was done at the fireplace, tor they had no stove. I was of a contented mind by nature; my wife endured the situation without a murmur, because I was con- verted to the Gospel of Jesus Christ. I have tented; and we were happy for the best of reasons, that we were very much in love with each other."
Having provided his family with wood for the winter and what food they needed, there was nothing for Marion to do but think. And that is what he did.
"My mind," he says in his Journal, "turned to the principles of the gospel. The principle of tithing came to me as never before, that it was a true doctrine. As soon, therefore, as I was thus convinced, I went to Bishop Hess and made a settlement of my tithing. What in the world it was that I paid I do not now remember, but I paid it. When my tithing was settled, I felt a remarkable lightness of heart and spirit, as though I had taken an important step.
"I was next directed to the subject of prayer. Almost twenty years old, married for two years, and the father of a fine baby. I had never had the courage to engage in family prayer. I became satisfied that I could no longer be a Latter-day Saint in a manner to satisfy myself, without attending to my family and secret prayer. I told my wife freely how I felt, and she agreed with me at once. With a herculean effort I commenced to pray one evening before going to bed. I found it a most difficult task, though there was nobody to listen to me but Rhoda and the baby. My vocabulary was frightened clean out of me. Nevertheless I persisted, morning and night, till I could ask for what I wanted. For a long time I never called on anyone to pray in our home, because I wanted to practice praying myself.
"The Spirit of the Lord strengthened me, and my faith grew apace. It burned within me so that, one afternoon, I stood up in the ward testimony meeting as others were doing, and testified that the gospel is true and that Joseph Smith was a prophet of God. These truths were as patent to my mind as anything in my life has ever been. After that I frequently bore my testimony in the upstairs hall of the courthouse on the knoll in Farmington."
At twenty he went on a mission to England.
FAITH PROMOTING SKETCHES
(This series began in the April issue of The Instructor. It is the intention of the editors
to continue the stories until the end of the year.)
III.
FRANCIS MARION LYMAN
(The conversion of Francis Marion Lyman is taken from a biography of him by John Henry Evans, entitled An Apostle of the Old Faith, the manuscript of which is ready for the publisher.)
Born in Illinois, in 1840, the Apostle Lyman's parents took him with them to San Bernardino, California; after a brief residence in Salt Lake valley, he was then eleven, and there he lived till he was nineteen, fell into some careless ways, attended meetings intermittently, and married before he was eighteen. After this last event he went to Farmington, with his wife and new baby, to tend a farm belonging to his father, Amasa M. Lyman, then one of the Council of Twelve. His wife, Rhoda Taylor Lyman, was only six months younger than her husband.
The couple lived in "a rickety old house, with two rooms and an upstairs," and their belongings consisted of "two trunks, a bed, a few dishes, and a skillet and frying pan." All the cooking was done at the fireplace, tor they had no stove. I was of a contented mind by nature; my wife endured the situation without a murmur, because I was con- verted to the Gospel of Jesus Christ. I have tented; and we were happy for the best of reasons, that we were very much in love with each other."
Having provided his family with wood for the winter and what food they needed, there was nothing for Marion to do but think. And that is what he did.
"My mind," he says in his Journal, "turned to the principles of the gospel. The principle of tithing came to me as never before, that it was a true doctrine. As soon, therefore, as I was thus convinced, I went to Bishop Hess and made a settlement of my tithing. What in the world it was that I paid I do not now remember, but I paid it. When my tithing was settled, I felt a remarkable lightness of heart and spirit, as though I had taken an important step.
"I was next directed to the subject of prayer. Almost twenty years old, married for two years, and the father of a fine baby. I had never had the courage to engage in family prayer. I became satisfied that I could no longer be a Latter-day Saint in a manner to satisfy myself, without attending to my family and secret prayer. I told my wife freely how I felt, and she agreed with me at once. With a herculean effort I commenced to pray one evening before going to bed. I found it a most difficult task, though there was nobody to listen to me but Rhoda and the baby. My vocabulary was frightened clean out of me. Nevertheless I persisted, morning and night, till I could ask for what I wanted. For a long time I never called on anyone to pray in our home, because I wanted to practice praying myself.
"The Spirit of the Lord strengthened me, and my faith grew apace. It burned within me so that, one afternoon, I stood up in the ward testimony meeting as others were doing, and testified that the gospel is true and that Joseph Smith was a prophet of God. These truths were as patent to my mind as anything in my life has ever been. After that I frequently bore my testimony in the upstairs hall of the courthouse on the knoll in Farmington."
At twenty he went on a mission to England.
Francis M. Lyman
“...And I will make him great in mine eyes
for he shall do my work.” -2 Nephi 3:8
for he shall do my work.” -2 Nephi 3:8
Ordained: 27 October 1880 at age 40 by John Taylor
Biography
Francis Marion Lyman, called Marion by his friends and family, was born 12 January 1840 in Goodhope, Illinois, a small town approximately 45 miles east of Nauvoo. He was the eldest son of Amasa Mason Lyman and Louisa Maria Tanner. Shortly after his birth, his father was called to serve as one of the Twelve Apostles.
As an apostle, his father traveled with one of the first companies going west from Nauvoo. Marion followed in June 1846 with his mother, three siblings, and his grandfather, John Tanner, making their way to Winter Quarters.
He was baptized a few months after his eighth birthday by his father in the Elkhorn River near Winter Quarters before the family traveled to the Salt Lake Valley that summer. Although Marion was only eight years old, he drove a yoke of cattle and a wagon on the trek.
In 1851, at the age of 11, he traveled to California with his family where his father presided over the settlement in San Bernardino, together with Elder Charles C. Rich. Marion drove a herd of loose stock the entire distance from Utah to California, despite his tender age. After this, he worked mostly in handling animals and freighting between Utah and California, making sixteen trips back and forth across the deserts during this period.
Giving an account of his accomplishments as a youth is nearly dizzying. He was someone who was in constant motion. To quote an article in the Improvement Era,
He was one of the stalwart workers in the Church. His record up to 1860 is truly remarkable. He was a frontiersman at birth and babyhood; pioneer and teamster at eight; herdsman and cowboy at eleven; learning a trade at thirteen; traversing the trackless deserts of western America as a leader and captain, at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a seventy and missionary at twenty; with farming, attending school, presiding over improvement associations, building pioneer cabins, as incidents thrown in here and there between. (President Francis M. Lyman 1916, 175)
He was called on a mission to Great Britain in 1857, and made it to Salt Lake on his way, but because of the Utah War, the call was rescinded and he was sent instead to return to California to collect his family and bring them back to Utah. Marion married his first wife, Rhoda Ann Taylor, 18 November 1857 at age 17. After moving to Utah, Marion tended his father's farm so Elder Amasa Lyman could preside over the European Mission.
As a young man, Marion was extremely shy and it was difficult for him to pray in front of anyone, including his own wife. He had also never borne his testimony aloud up to this point, despite his strong testimony of the gospel. He described:
I was thoroughly imbued with the spirit of the Reformation. The Holy Ghost bore record to my soul that the Gospel as revealed through the Prophet Joseph Smith was true. That testimony had been in my heart from my infancy. It then burned deeper into the depths of my soul. I was very backward about speaking or praying. ... I rejoiced when my companions somewhat older than me took an active part in the Reformation. I would have done the same but for my bashfulness. (Lyman, My First Mission 1896, 328)
One day, he decided to change.
Almost twenty years old, married for two years, and the father of a fine baby, I had never had the courage to engage in family prayer. I became satisfied that I could no longer be a Latter-day Saint in a manner to satisfy myself without attending to my family and secret prayer. I told my wife freely how I felt, and she agreed with me at once. With a herculean effort I commenced to pray one evening before going to bed. I found it a most difficult task, though there was nobody to listen to me but Rhoda and the baby. My vocabulary was frightened clean out of me. Nevertheless I persisted, morning and night, till I could ask for what I wanted. For a long time I never called on anyone to pray in our home, because I wanted to practice praying myself.
The Spirit of the Lord strengthened me, and my faith grew apace. It burned within me so that, one afternoon, I stood up in the ward testimony meeting as others were doing, and testified that the gospel is true and that Joseph Smith was a prophet of God. These truths were as patent to my mind as anything in my life has ever been. After that I frequently bore my testimony in the upstairs hall of the courthouse on the knoll in Farmington. (Evans 1940, 247)
Marion was called to preside over the Young Men's Literary Association in his ward, a forerunner of the Mutual Improvement Association.
The long-awaited mission was filled three years following the initial call, in 1860, when he left his wife and their first child behind in a log room in Beaver, Utah to fill it. Shortly before his departure, he and his wife were sealed together for eternity by President Brigham Young. Their second child was born eight months later, while Marion was abroad. Elder Lyman described his family's situation in this way:
On Tuesday, May 1st, 1860, I started from Salt Lake City on my first mission. I was literally without purse or scrip, either to take with me or leave at home. My Uncle Sidney Tanner kindly took my family home to Beaver. In my absence he and many of my good friends and kindred, of Beaver and other places, generously assisted my family so that with the needle work and good management of my wife they fared about as well as our neighbors. (Lyman, My First Mission. II. 1896, 351)
From his own account, Elder Lyman served an interesting mission. He was nearly arrested on the way to England, having been mistaken for a deserter from the army. His father still presided over the European Mission and the elders were called upon to work without a stipend, requiring them to have a closer relationship to the people who fed, clothed and housed them. He served first in London and felt privileged to serve there, picking up tips from more experienced missionaries who came to London to see the sights. The beginning of his mission, he didn't see much success and ended up working with many people who had been excommunicated for various reasons. After months of hard work, he began to see success in his mission and baptisms became more frequent. He also blessed the little boy of a less active member at the point of death, and saw him healed.
After serving in London for a year and a half, Elder Lyman was called to labor in Essex beginning January 1862. In Essex, he and the other missionaries were often led through the town in the darkness of evening by a man they called "blind Joseph." Elder Lyman also had the joy of seeing a family go from opposition to the Church, to part-member family, to full activation during his labor there.
Elder Lyman said this about his mission in general: "In fact I was happy all the way through my first mission. I seemed to meet no hardships. My health was always good. The examples of my seniors were always good and staid." (Lyman, My First Mission. V. 1896, 528)
There were frequent baptisms in the fields where I labored, though I did none. How much I did to bring the Gospel convincingly to the souls of men, I know not. I conclude that by giving all the credit to the Lord, I shall make no mistake. (Lyman, My First Mission. V. 1896, 529)
He returned from England in 1862, first serving as counselor of a pioneer company of 800, and then taking whole charge of it when the president of the company became seriously ill. The company suffered a great deal from pickpockets, corrupt officials, and other kinds of thievery as well as sickness, several deaths, and being buffeted by a severe lightning storm, resulting in one death and many serious injuries. Their company was joined by Elder Charles C. Rich in Missouri. Elder Lyman describes his relief at being able to share the burden of responsibility with Elder Rich in these words:
What a lesson was taught in the experience I had with that great and good man! It could have done him no credit to have had charge of eight hundred people for two days. To me, a beardless boy, it was something of a victory to take such a company from New York to Florence. He magnified a boy and lost no honor himself. He treated me as he would that his son should be treated under like circumstances. (Lyman, My First Mission. V. 1896, 534)
Despite their hardships, they arrived in Utah in October of that year.
In March 1863, President Brigham Young asked Brother Lyman to settle in Fillmore, Millard County, Utah. Marion became a leader in every aspect of life in Millard County: in politics, in the church, in business and in manufacturing. A few examples of his service include: assistant assessor of United States internal revenue, lieutenant colonel of the first regiment of militia in the Pauvan District, member of the House of the General Assembly of the State of Deseret, a member of the Territorial legislature, county clerk and recorder, superintendent of schools and prosecuting attorney.
His father, Amasa M. Lyman, was released from the Quorum of the Twelve Apostles in October 1867 for preaching false doctrine. Marion was 27 at this time. Elder Amasa Lyman was eventually excommunicated for the same reason. Fortunately, Marion was already old enough not to let the false doctrine preached by his father shake his faith.
On 4 October 1869, Marion married his second wife, Clara Caroline Calister (sometimes Callister).
In 1873, he was called on a second mission to England, making a tour of Wales, Scotland, Denmark, Germany, Switzerland and France while there. He returned with a company of 300 saints in October 1875.
Following his return from England, he was called to preside over the Tooele stake, which was organized in June 1877. Once again, he was very active in the community in Tooele during his time there. Shortly afterwards his father died suddenly.
In August 1880, Brother Lyman was called on a tour of southern Utah, Arizona and New Mexico. He was still on this mission, when, on 10 October 1880, Francis M. Lyman was called to the apostleship. He returned to Salt Lake as soon as he could, and was ordained later that month by President John Taylor. He spent the rest of his life completely devoted to Church work. During his apostleship he visited nearly every city, town and village in the Church and thus became a familiar speaker in many wards and branches. His face was known to the Saints everywhere during his life.
Elder Lyman took a route that covered nearly the entire southern half of the state of Utah every year to visit the members there.
On this subject, Elder Lyman himself said:
Suppose there will be twenty thousand people gathered here tomorrow, on the Sabbath day—that is a small minority of the half million of Latter-day Saints. In order that we may see all the people and labor among them, get acquainted with them and know their spirit that we may be able to bless them and take into their neighborhoods instruction, counsel and encouragement, we must visit the people. In order to look after the affairs of organization and regulation as well as ordinations and the blessings necessary to establish the kingdom and keep it regulated, we must go to every stake, and there are fifty-six stakes —six or seven hundred wards—and we must do that every year, and two, three or four times a year we must visit every stake. We are in that ministry all the time. (F. M. Lyman 1908, 18)
President Heber J. Grant said of him, “Before I went to Japan I tried to attend, as near as I could, as many conferences as he did, but I could not, and did not succeed in keeping up with him.” (Anderson, In Honor of President Francis M. Lyman 1917, 194)
Between his constant visits to the various stakes, he still found time to fulfill other duties of the apostleship. On 17 November 1882, Elder Lyman was called by President Taylor to a mission to the Shoshones of Tooele County and Utes of the Uintah and White River reservations. He was known among the Native Americans as “big chief.” On this mission, while serving in remote areas of Utah, Elder Lyman told of some remarkable experiences.
In the afternoon … I took a rifle and walked out north about three miles, when I came to the foot of a sugar-loaf-shaped, high mountain, and as I looked up to its distant top I was impressed by the Spirit of the Lord to climb it and did so. On the summit was a large, flat rock, partly imbedded in the ground. Upon that rock I kneeled, with my face towards the east and the reservations. I spent thirty-five minutes in prayer to the Father for the opening up of the mission to the Ute nation, and asked Him to make His mind and will known to me in regard to the mission at the very moment when I should have need to know it. I blessed the homes and grounds of the nation. I implored the blessing of the Lord upon all efforts made for the opening of the door of life and salvation to the Lamanites by the proclamation of the gospel. I asked him to touch and soften the hearts of the government agents … towards us, so that they would allow us to hold meetings with the Indians on their agencies. I blessed the hill upon which I prayed, and dedicated it to the Lord as a holy hill or mountain. A severe wind was blowing at the time, but in spite of this the Holy Spirit was upon me in unusual power during my prayer. (F. M. Lyman, My Mission to the Utes and Shoshones 1892, 739)
The day after this experience, he tells of a miraculous healing.
At five a. m., while I was assisting in getting breakfast over our camp fire, I reached awkwardly from the high carpet-topped camp stool on which I was sitting for the frying pan of meat on the fire, when something broke or gave way in my lower left side, near the groin. I immediately withdrew from the camp and vomited violently several times. I was seized with such terrible, deathly pain that is seemed to me I would die in a very little while. My groaning with every breath was terrifying to the brethren. They proposed to start home with me or to send for a doctor to Heber City, fifty miles away. I remonstrated against both propositions, as I was sure I could not live to ride so far, nor till a doctor could be brought, unless relief came from some source soon. I was in that terrible condition for two hours, during which time my mind ran rapidly over the situation. I could see the good works of my life, but my transgressions were hidden from me.
…I arranged with Brother Hatch about taking my body and effects home. I could see the depth of heart-broken anguish in which my family would be on receipt of the sad news of my death. I told the brethren of the prayer I offered on the hill the previous afternoon. These and a thousand other things passed through my mind.
…It is singular I did not ask the brethren to administer to me, but I was so engrossed with my terrible pain that the ordinance never once came to my mind. The brethren hesitated, I presume, to administer to me so long because I did not ask them. At length when there seemed but the one thing to do, I heard Brother A. Hatch say, "Brethren, let us lay hands upon him." He did so… As they took their hands off my head I felt a movement across my body from left to right and from right to left, and I was made whole instantly. As soon as I was easy I fell asleep till 9 a.m., when I took a little breakfast, and at 10 a.m. we continued our journey in spite of Brother Hatch's protest that it was unsafe for me to move that day…. From the hour I was healed there seemed a full turn in the progress of our labors. Everything went smoothly and just as I had asked the Lord they should. (F. M. Lyman, My Mission to the Utes and Shoshones 1892, 771-772)
He remained on his mission until 28 May 1883.
On 9 October 1884, Elder Lyman married his third wife, Susan Delilah Calister (sometimes Callister, his wife Clara’s half-sister).
In 1885, Elder Lyman aided in the work to establish a mission and colony in Mexico. He said:
I went three times that year from Salt Lake City to the City of Mexico, and into the hot country beyond. I spent some time there with Erastus Snow, Brigham Young, Jr., John W. Taylor, Moses Thatcher, and others of the brethren. We visited the president of the republic, and we were made welcome by him and by his ministers, and we learned to respect those leading men of that republic. They offered me soldiers when I went down to pioneer the country, for that was my purpose, on my second trip into Mexico. The Indian Chief Geronimo and his men were raiding that country, and raiding Arizona, and our soldiers were there as well as the Mexican soldiers, trying to capture the outlaw and his band. While we were there the Indians went down on the west of us, and on the south, and came out on the east of us, went almost round us, but we were out of sight; they did not happen to see us when we were pioneering the country. … They thought we would make tracks, and so we did, but a tremendous storm of rain came and obliterated the tracks, and they could not find us. (F. M. Lyman 1912, 46)
Shortly following this trip to Mexico, he and Elder John W. Taylor were called to do similar work in Canada. He later recalled, “I saw the contrast. I was down in Mexico in '85, and just a little later it fell to my lot to go to Canada to help the pioneers and give them counsel— Elder John W. Taylor and I. We went to the head of the Canadian government, and we were welcomed there. They wanted us, they were glad to have us come, and we have been building there just as we built in Mexico...” (F. M. Lyman 1912, 47)
He also served for many years as part of the Deseret Sunday School Union Board.
In 1894, Elder Lyman was called on a brief mission to Southern California. He and his companion, Elder B. H. Roberts of the Presidency of the Seventy, set off in February and visited San Bernardino, where Elder Lyman had once lived and where several of his brothers still resided. The missionaries called to labor in the area had met with absolutely no success, and Elders Lyman and Roberts were there hoping to generate interest in the work. He and Elder Roberts met with a group of the Reorganized Church, who called themselves the Josephites, as well as to several other Christian denominations in the area, and gave lectures on the gospel and bore testimony to its truth. Their efforts, however, remained unrewarded and no groups or individuals expressed interest in the restored gospel. Elder Lyman came to this conclusion about the people of the time:
California people will not listen to the Gospel unless it is given them in good halls, well advertised, and by able speakers that can attract by their ability and eloquence. How much heed they will give to it when thus presented can only be told when it is once tried. We conclude that was the only way to get them to listen. (Lyman, A Mission to Southern California 1894, 324)
Elder Lyman was called to preside over the European mission in 1901. While there, he introduced several reforms pertaining to the missionary work in Great Britain and in continental Europe. In the spring of 1902 he visited Palestine and offered a prayer on the Mount of Olives. He also visted Italy, Egypt, Turkey, Denmark, Norway, Finland and Russia.
Following the death of Elder Brigham Young, Jr. in 1903, Elder Lyman became president of the Quorum of the Twelve Apostles, making him the next in line to become president of the Church in the event of the death of President Joseph F. Smith. Shortly thereafter he was released as president of the European Mission.
His first conference talk following his return from the European Mission, he had this to say, “It is about three years since I stood before so large a congregation. During that time I have been abroad, and have always felt that we were greatly favored when we could meet from one hundred to six hundred people.” (F. M. Lyman 1904, 9)
Shortly after his return home, Elder Lyman was summoned to Washington DC to serve as a witness in the Smoot investigation before a senate committee. In December 1905, he accompanied President Joseph F. Smith to take part in the dedicatory services of the Joseph Smith Memorial Monument.
Elder Lyman served as the keeper of the genealogical records of his father's family, keeping detailed records of births, marriages and deaths in the family. Over the years, he made several applications to the First Presidency to allow him to complete temple work for his father. The request was finally approved and executed in January 1906.
This fulfilled a prophecy his father had made when Marion was a teenager that said: "Remember my son that not yours alone, but the hopes and interests of your father's house hang upon you and your conduct in the future." (Lyman, My First Mission 1896, 326)
Following a stake conference in the North Davis, Utah Stake on 12 November 1916, Elder Lyman caught a cold which developed into pneumonia and resulted in his sudden and unexpected death on 18 November 1916 at the age of 76. He had even had another conference appointment scheduled for the following day that he was unable to fulfill.
Less than two years after Elder Lyman's death, his son, Richard R. Lyman, was called as a member of the Quorum of the Twelve in April 1918. This made Elders Amasa M., Francis M., and Richard R. Lyman one of the few grandfather-father-son trios to have all served as Apostles. Another being George A., John Henry, and George Albert Smith, as well as Franklin D., George F., and LeGrand Richards.
Quotes
Elder Lyman's speaking style was more concentrated on doctrine than experiences. He did not like to talk about his own experiences. When he did briefly mention something that he experienced, he tended to repeat himself and sometimes had trouble connecting his experience to a doctrinal point, so he preferred to stick to the pure doctrine.
One of Elder Lyman’s favorite subjects was to practice what you preach. It was also something that he lived.
Be sure that you live in such a way that when you pray, you can say: Father, I have done Thy will this day. Start out your prayer like that. Live so that you will be able to tell the Lord that you have done exactly right that you have not done anything that is wrong. Tell the Lord that and tell the truth, and I say to you that you can't ask the Lord a thing you ought to have, that is reasonable at all, that He will not give. (F. M. Lyman 1908, 21)
One example of practicing what he preached occurred during the April 1892 General Conference. The subject of the Salt Lake Temple was discussed and Elder Lyman made the following resolution:
Believing that the instructions of President Woodruff respecting the early completion of the Salt Lake Temple is the word of the Lord unto us, I propose that this assemblage pledge themselves collectively and individually to furnish as fast as it may be needed, all the money that may be required to complete the temple at the earliest possible time so that the dedication may take place on April 6, 1893. Brother Lyman then stated that he would head a subscription list with a donation of one thousand dollars to aid in the attainment of the object expressed in the resolution. (Lyman, The Latter-day Saints' Millennial Star 1892, 436)
In light of his father’s apostasy, this observation is most telling, “If they were Saints, enjoying the Spirit of the Lord, it would be impossible for them to apostatize. A man cannot deny the truth when the Spirit of God is burning in his bosom;” (Volume 25 1884, 60-68)
He also said, referring to the Edmunds Act, prohibiting polygamy under penalty of imprisonment:
A law has been enacted against one of our religious institutions, but it would be just as consistent to make a law to prohibit us from baptizing for the remission of sins or attending to any other religious ceremony of the church. There is no principle of the gospel that is more sacred to Latter-day Saints than the marriage covenant. It enables a man to secure the relationship of his family for all eternity. (Lyman, The Latter-day Saints' Millennial Star 1885, 310)
Considering that Elder Lyman was personally affected by the anti-polygamy laws, this becomes an even more powerful statement. “If some may be persecuted, let us remember that other good men have been persecuted before us for righteousness' sake...” (Lyman, The Latter-day Saints' Millennial Star 1882, 275)
He found it very important to sustain the President of the Church and witnessed to the divine calling of several of them, as well as the Apostles, having been personally acquainted with so many of them. He associated with apostles and prophets because of his father’s call to the apostleship when Marion was but two years of age. Thus, he felt driven to witness to the general membership of their divine callings whenever he had an opportunity.
I … have been acquainted with all the leaders of the Church from the beginning, in my boyhood and in my manhood, I have known them. I have known the leaders, not only of the Church, but the leaders of stakes and other departments of the Kingdom. It has been my lot to be with these presidents of stakes, bishops of wards, and leading brethren, and I can say they are all inspired with the same spirit. (F. M. Lyman 1913, 69)
Having served several times as a missionary as well as president of missions, Elder Lyman loved to speak of missionary work. Strangely, he rarely gave details of the work that he did. However, he asked for more and more experienced missionaries many times in general conference. He felt that every member should be engaged in the work of spreading the gospel. He also encouraged those returned missionaries to remain faithful.
Our mission as Elders should be from now on to vie with each other in doing the works of righteousness, and in living humble and pure lives. In this we will find wealth and joy, and I desire to say to you that the Elder, the Priest, Teacher or Deacon – and the term Elder covers every man bearing the Melchizedek Priesthood – who neglects these things, will be found sorrowing; he will be found mourning; that he did not fill his mission – and every man is on a mission upon whose head the hands of servants of God have been placed, conferring upon him the holy Priesthood; all such persons are missionaries. (Volume 22 1881, 245-251)
Occasionally, Elder Lyman was called upon to call the people to repentance.
The speaker pointed out that the saints had, in some respects, been too neglectful of the duties and obligations resting upon them; they did not order their lives as they should. They had, he feared, been careless in regard to their prayers and in regard to the payment of tithing, notwithstanding that the Lord had blessed them abundantly with the earth's riches. The Latter-day Saints were increasing in numbers. They were prospering in their business enterprises in these valleys, and should therefore give to the Lord according to their substance. Their tithing should increase year by year, and their disposition to serve God should grow greater day by day. (Lyman, The Latter-day Saints' Millennial Star 1892, 370-371)
Elder Lyman often spoke on the responsibilities of parents to teach their children. Being himself the father of 21 children, he may be considered an authority on the subject. He felt that example was a stronger teacher than words.
The speaker laid special stress upon the importance of a good example on the part of parents toward their children; this was better than all the precept that could be laid down for the guidance of the young. We should shun every evil course and above all avoid those who indulged in profanity, intoxicating drink, or keep evil company. Unless we did this, we could not faithfully serve our Father in heaven. (Lyman, The Latter-day Saints' Millennial Star 1893, 319)
He had a very calm outlook on the prospect of death. He did not fear death. He felt simply that everyone should use their short lives to the best of their ability.
If we are prepared, we need not be afraid to go, for it will be one of the most pleasant sensations that ever comes to the soul of man, whenever he departs, if he can go with a clear conscience into the presence of the Lord and receive that welcome I have mentioned. We will be full of joy and happiness, and we will enter into a place of rest, of peace, of joy, rest from every sorrow. What a blessed thing that will be! We will never be tired any more. We will not get tired, for we will be in a condition that we can endure and enjoy our work: for we shall be occupied and employed on the other side as we are on this side; we shall have plenty to occupy our attention right along. (F. M. Lyman 1909, 19)
He also gave several prophecies. Here is prophetic advice recalling that he died well before the Great Depression.
The fruitful seasons are now upon us, and possibly may last for a few more years, and then stringent times will come, as certainly, I presume, as they have come in the past. Forewarned, forearmed! Times will change in the future as they have in the past, and we need to be ready for the times as they change. … A note of warning has been sounded by our leaders during the years that are past, advising us, as Latter-day Saints, to free ourselves from debt, from mortgages and from obligations that we may not be able to meet. All these contracts should be honorably fulfilled, and we should cease to be the slaves of obligations that bind us down and hamper us in our lives. (F. M. Lyman 1904, 15-16)
This one was first fulfilled many years later, but Elder Lyman saw it coming.
In the days of the Savior, among the Nephites, He commanded that they should be seated upon the earth in order to partake of the sacrament; and when they were called together in great companies, too large for one apostle to stand up and speak to them, they were divided. We have to divide the people here today; and the time may come—how delighted I would be to see the time—when the Latter-day Saints will gather here in such numbers that not only this house and assembly hall will fail to accommodate them, but that the grounds all about here would be necessary for the apostles and others to administer among them. (F. M. Lyman 1913, 39)
Recalling that Elder Lyman died just as World War I was beginning in the European theater, these words come to have more meaning.
May God bless us with peace on earth and good will among men. That the prayers offered this day throughout our nation may have the weight that is necessary, and influence the great Christian nations who now have their swords drawn against each other, trying to destroy each other's lives by the tens of thousands, that they may be brought to think, and cease their war and bloodshed. What a shame and humiliation it is; you and I might just as well turn in and fight each other; there is no sense nor reason to it. If a nation gets to balking, there ought to be influence and power enough in other nations of the earth to box their ears, make them sit down and behave themselves. That's the way the brethren do with me. I tell you they keep me pretty straight, I have got to walk just as straight as can be. I hold that every nation in this world should be held in such control that they would have to behave themselves. The majority should rule, and rule for the right. When the Lord has His way, I tell you that peace will reign on earth, and there will be good will among men. (F. M. Lyman 1914, 34)
He felt the best prevention of war was righteous living and missionary work.
What shall we do that we may not be brought into bondage, but may remain a free people? – that is, free to do the will of God, and to build up his Kingdom upon the earth, the mission we are called upon to perform. The most important matter that I know if is, not to prepare our arms, not to prepare for war, but to prepare for peace; to keep the commandments of the Lord; to discharge with fidelity to God every obligation we are under to Him; to keep sacredly His laws, and to be found in the discharge of our duty; preaching the Gospel; gathering the poor; building temples; establishing home industries; become a self-sustaining people; providing for our necessities; providing employment that none may need; providing for the poor; nursing the sick; caring for those who need comfort; seeking to do the will of God in all things; abstaining from intemperance, from profanity, from corruptions of every name and nature; seeking to be, not as the world, but to be indeed the Saints of God; striving to be united; listening to counsel; seeking to live so that the Spirit of the Lord may inspire our hearts and prepare us for the responsibilities that are upon us, let our positions be what they may – home missionaries, foreign missionaries, men presiding in the Church, in the Stakes, in the Quorums, in the Associations, in the institutions of learning, each and all standing in their proper place, doing the will of God. For we have no battles to fight if we be the Saints of our God. He will fight our battles if battles are to be fought. The wicked will slay the wicked and the righteous will be left free. (Volume 25 1884, 60-68)
Elder Lyman clearly had many sides to him. At the occasion of his death, several articles were written about his life and character. Here are a few of them.
The Improvement Era described:
President Lyman was a kind friend, a man with a great heart and full of solicitude for the people, individually and as a whole, as well as for his personal friends who now by the thousands mourn for him. If he seemed stern at times, it was because he could not tolerate evil. He was loyal to the cause of God. He was a fighter, where fighting was needed, but his campaigns were conducted under the spirit of love and the inspiration of the Lord. He was a successful adjuster of difficulties, a trusted leader, a true exemplar and counselor, a father indeed among the people, beloved by all. (President Francis M. Lyman 1916, 176)
According to The Juvenile Instructor,
Brother Lyman was observant. He studied the people he met as well as the things surrounding him. He made use of the knowledge and the experience he gained by his varied pursuits and became a great teacher. He was pre-eminently a teacher, and his precepts were of double force because they were in harmony with his own conduct. No one could doubt that he believed what he preached. He could consistently invite others to do as he did, for he was a strict exemplar of all his teachings, in private as well as in public life. He taught people how to live at peace with themselves and their neighbors, how to take care of their bodies, how to serve the Lord, and how to do the practical things of life. Coupled with this talent for teaching he cultivated a pleasant manner and a congenial disposition that enabled him to reach the hearts of those he might teach. He was approachable, sociable and gentle. He was like a big brother to everybody; seeking always to help them and to lend encouragement and to lift them up. Brother Lyman was gifted not only in cheering the disheartened, but also in winning the wayward from their ill-directed life and in leading them to walk in a better way; and many men will be grateful for the uplift he gave them. (Parry 1917, 10,12)
His son Richard said this about him
Francis M. Lyman was a just man. He was a wise counselor. His views were positive and he rarely had to change his mind or shift the position he had taken upon any important or fundamental principle. His judgment was righteous, never swayed by kinship, friendship, or personal advantage. He was never unkind or unfair, even to a foe.
Once convinced that he was right, this man was immovable. While he had the appearance of being stern, there was beneath the surface a loving gentleness and an exquisite humor, which made his presence a perpetual sunshine.
He was also a true friend. He would allow no idle gossip to dampen the ardor of his friendship. Insinuations, come from whatever source they might, would not detract one iota from his devotion to a friend. Before his friendship could wane in the slightest degree, he had to be “with reasons satisfied,” and to him no gossip, no hearsay, no prejudiced hatred was a reason.
Jealousy, envy, and hate were not to be found in his makeup. He was as greatly pleased with the good work and success of his associates as if they had been his own accomplishments.
He was a gentleman. … While behind the velvet glove was a hand of steel, no one, I think, has seen him lose his temper; no one has heard him utter an angry word. Certainly the members of his family have not. There is no one so humble that he could not approach Francis M. Lyman. No one has asked him for counsel without securing wholesome advice. He went about speaking kind and encouraging words, blessing and cheering the aged, and the unfortunate, and otherwise doing good in every day—in every hour of his life. (Parry 1917, 12)
The priesthood holders of the North Davis, Utah Stake where Elder Lyman gave his final address, said of him,
We mourn with all Israel; but in the midst of mourning we thank the Lord for President Francis Marion Lyman, for his long, active, useful life; for his blessed teachings; for his kind and fatherly counsel; for his faith, his charity, his devotion. May succeeding generations continue to profit by his example and his admonitions. (Anderson, In Honor of President Francis M. Lyman 1917, 194)
President Heber J. Grant said, “I loved President Lyman with all my heart. He has been a father to me, and there are no blessings in this life or the life to come that I do not hope and pray may be given to his family.” (Anderson, In Honor of President Francis M. Lyman 1917, 194)
He also said, “No man of all my associates has been more faithful in the discharge of his duties as a member of the Council of the Twelve and as its president, than he has been. His constant and faithful labors and his willingness to work have been inspirations to me from the day, thirty-six years ago, that I was called to succeed him as the president of the Tooele stake.” (Anderson, In Honor of President Francis M. Lyman 1917, 194) At the incidence of his death, President Grant also succeeded him as President of the Quorum of the Twelve Apostles.
Heber J. Grant said,
I feel today to bear witness before you of the untiring energy, of the unceasing labors of the late President Francis M. Lyman who presided over the Council of the Twelve at our last general conference. … I can remember when president Lyman returned from his first and his second missions. I can remember listening to the burning words of his knowledge of the gospel. I can remember his preaching upon the Word of Wisdom, and making as strong an impression upon my heart to continue to live the Word of Wisdom, as any man I ever listened to. I can remember when he said that a Latter-day Saint ought to love the work of God more than a cup of coffee, or a cup of tea, or a chew of tobacco, or a drink of liquor; that when God had revealed to him that this was his work, any convert ought to show gratitude enough to leave alone those things which God had said were not good for man. I can remember how he inspired me with a determination to continue to be absolutely honest with God in the payment of my tithing. I can remember how he said that it was the duty of the Latter-day Saints to keep an account, and to be as absolutely honest in paying to God one-tenth of all that they made as if they were in partnership with the Lord; that as no honest Latter-day Saint would steal from his earthly partner, why then should he not be honest with God? I testify that he was honest. I testify that Francis M. Lyman was an honest tithe-payer—honest to the core. I testify that he observed the Word of Wisdom, and in every ward and in every stake, wherever his voice was raised, he taught nothing but what he was himself practicing. He has gone from us. I have been almost as intimately associated with him as a boy is with his father, for thirty-six years—two years in Tooele and thirty- four years in the Council of the Twelve, and upon all occasions, in public and in private, at home and abroad, he was always full of the spirit of teaching and admonition and showed forth a good example to the people. I have heard many people testify of their love for him. (Grant 1917, 25-26)
Conclusion
So what kind of man was Elder Francis M. Lyman? He was the best kind. He was a man who practiced what he preached. He was a man who never stopped working for the good of the Kingdom of God. He was a man who cared about people very deeply. He cared not only for his dear family, as evidenced by his care for the spiritual welfare of his father, but also for all members of the Church and for all people in general as well. He encouraged everyone to pray for their enemies as well as their friends. He remained faithful through the trials of his father’s apostasy, the abolishment of plural marriage and losing several fellow apostles to the manifesto on plural marriage and politics. Nothing ever shook his faith. He was a rock of faith and conviction. He was truly converted to the gospel with his whole heart. He was surely a pure example to follow.
Anderson, Edward H. 1900. "Apostle Lyman's Mission to the Indians." The Improvement Era, May: 510-516.
—. 1917. "In Honor of President Francis M. Lyman." The Improvement Era, January: 193-195.
Evans, John Henry. 1940. "Faith Promoting Sketches III Francis Marion Lyman." The Instructor, June: 247.
n.d. FamilySearch. Accessed August 12, 2014. https://familysearch.org/pal:/MM9.2.1/MBP6-DWJ?view=basic.
n.d. FamilySearch. Accessed August 12, 2014. https://familysearch.org/pal:/MM9.2.1/M7JS-GT3?view=basic.
n.d. FamilySearch. Accessed October 12, 2014. https://familysearch.org/pal:/MM9.2.1/MBPF-LY9?view=basic.
Grant, Heber J. 1917. Eighty-Seventh Annual Conference of the Church of Jesus Christ of Latter-day Saint. Salt Lake City: The Deseret News. 23-26.
Jenson, Andrew. 1901. Latter-Day Saint Biographical Encyclopedia. Vol. 1. Salt Lake City: The Andrew Jenson History Company.
—. 1920. Latter-Day Saint Biographical Encyclopedia. Vol. 3. Salt Lake City: The Andrew Jenson History Company.
Lyman, Francis M. 1904. Seventy-Fifth Semi-Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 15-18.
—. 1908. Seventy-Eighth Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 14-21.
—. 1909. The Eightieth Semi-Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 13-20.
—. 1912. Eighty-third Semi-Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 42-48.
—. 1913. Eighty-third Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 66-71.
—. 1913. Eighty-Fourth Semi-Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 33-40.
—. 1914. Eighty-Fifth Semi-Annual Conference of the Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Deseret News. 26-34.
—. 1896. "My First Mission." The Contributor, March: 325-328.
—. 1896. "My First Mission. II." The Contributor, April: 351-355.
—. 1896. "My First Mission. III." The Contributor, May: 410-417.
—. 1896. "My First Mission. IV." The Contributor, June: 478-482.
—. 1896. "My First Mission. V." The Contributor, July: 528-536.
—. 1894. "A Mission to Southern California." The Juvenile Instructor, May 15: 321-324.
—. 1892. "My Mission to the Utes and Shoshones." The Juvenile Instructor, December 1: 737-739.
—. 1892. "My Mission to the Utes and Shoshones." The Juvenile Instructor, December 15: 771-774.
—. 1882. The Latter-day Saints' Millennial Star, May 1: 274-275.
—. 1885. The Latter-day Saints' Millennial Star, May 18: 308-310.
—. 1892. The Latter-day Saints' Millennial Star, June 13: 370-371.
—. 1892. The Latter-day Saints' Millennial Star, July 11: 436.
—. 1893. The Latter-day Saints' Millennial Star, May 15: 319-320.
Parry, Edwin F. 1917. "Francis M. Lyman." The Juvenile Instructor, January: 10-12.
The Improvement Era. 1917. "A Tribute of Respect to the Memory of Francis Marion Lyman." January: 191.
The Improvement Era. 1916. "President Francis M. Lyman." December: 175-176.
1881. "Volume 22." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
1884. "Volume 25." In The Complete Journal of Discourses: Latter-Day Saint Reference Edition.
Biography
Francis Marion Lyman, called Marion by his friends and family, was born 12 January 1840 in Goodhope, Illinois, a small town approximately 45 miles east of Nauvoo. He was the eldest son of Amasa Mason Lyman and Louisa Maria Tanner. Shortly after his birth, his father was called to serve as one of the Twelve Apostles.
As an apostle, his father traveled with one of the first companies going west from Nauvoo. Marion followed in June 1846 with his mother, three siblings, and his grandfather, John Tanner, making their way to Winter Quarters.
He was baptized a few months after his eighth birthday by his father in the Elkhorn River near Winter Quarters before the family traveled to the Salt Lake Valley that summer. Although Marion was only eight years old, he drove a yoke of cattle and a wagon on the trek.
In 1851, at the age of 11, he traveled to California with his family where his father presided over the settlement in San Bernardino, together with Elder Charles C. Rich. Marion drove a herd of loose stock the entire distance from Utah to California, despite his tender age. After this, he worked mostly in handling animals and freighting between Utah and California, making sixteen trips back and forth across the deserts during this period.
Giving an account of his accomplishments as a youth is nearly dizzying. He was someone who was in constant motion. To quote an article in the Improvement Era,
He was one of the stalwart workers in the Church. His record up to 1860 is truly remarkable. He was a frontiersman at birth and babyhood; pioneer and teamster at eight; herdsman and cowboy at eleven; learning a trade at thirteen; traversing the trackless deserts of western America as a leader and captain, at sixteen; married at seventeen; exploring the wilds of Colorado at eighteen; a seventy and missionary at twenty; with farming, attending school, presiding over improvement associations, building pioneer cabins, as incidents thrown in here and there between. (President Francis M. Lyman 1916, 175)
He was called on a mission to Great Britain in 1857, and made it to Salt Lake on his way, but because of the Utah War, the call was rescinded and he was sent instead to return to California to collect his family and bring them back to Utah. Marion married his first wife, Rhoda Ann Taylor, 18 November 1857 at age 17. After moving to Utah, Marion tended his father's farm so Elder Amasa Lyman could preside over the European Mission.
As a young man, Marion was extremely shy and it was difficult for him to pray in front of anyone, including his own wife. He had also never borne his testimony aloud up to this point, despite his strong testimony of the gospel. He described:
I was thoroughly imbued with the spirit of the Reformation. The Holy Ghost bore record to my soul that the Gospel as revealed through the Prophet Joseph Smith was true. That testimony had been in my heart from my infancy. It then burned deeper into the depths of my soul. I was very backward about speaking or praying. ... I rejoiced when my companions somewhat older than me took an active part in the Reformation. I would have done the same but for my bashfulness. (Lyman, My First Mission 1896, 328)
One day, he decided to change.
Almost twenty years old, married for two years, and the father of a fine baby, I had never had the courage to engage in family prayer. I became satisfied that I could no longer be a Latter-day Saint in a manner to satisfy myself without attending to my family and secret prayer. I told my wife freely how I felt, and she agreed with me at once. With a herculean effort I commenced to pray one evening before going to bed. I found it a most difficult task, though there was nobody to listen to me but Rhoda and the baby. My vocabulary was frightened clean out of me. Nevertheless I persisted, morning and night, till I could ask for what I wanted. For a long time I never called on anyone to pray in our home, because I wanted to practice praying myself.
The Spirit of the Lord strengthened me, and my faith grew apace. It burned within me so that, one afternoon, I stood up in the ward testimony meeting as others were doing, and testified that the gospel is true and that Joseph Smith was a prophet of God. These truths were as patent to my mind as anything in my life has ever been. After that I frequently bore my testimony in the upstairs hall of the courthouse on the knoll in Farmington. (Evans 1940, 247)
Marion was called to preside over the Young Men's Literary Association in his ward, a forerunner of the Mutual Improvement Association.
The long-awaited mission was filled three years following the initial call, in 1860, when he left his wife and their first child behind in a log room in Beaver, Utah to fill it. Shortly before his departure, he and his wife were sealed together for eternity by President Brigham Young. Their second child was born eight months later, while Marion was abroad. Elder Lyman described his family's situation in this way:
On Tuesday, May 1st, 1860, I started from Salt Lake City on my first mission. I was literally without purse or scrip, either to take with me or leave at home. My Uncle Sidney Tanner kindly took my family home to Beaver. In my absence he and many of my good friends and kindred, of Beaver and other places, generously assisted my family so that with the needle work and good management of my wife they fared about as well as our neighbors. (Lyman, My First Mission. II. 1896, 351)
From his own account, Elder Lyman served an interesting mission. He was nearly arrested on the way to England, having been mistaken for a deserter from the army. His father still presided over the European Mission and the elders were called upon to work without a stipend, requiring them to have a closer relationship to the people who fed, clothed and housed them. He served first in London and felt privileged to serve there, picking up tips from more experienced missionaries who came to London to see the sights. The beginning of his mission, he didn't see much success and ended up working with many people who had been excommunicated for various reasons. After months of hard work, he began to see success in his mission and baptisms became more frequent. He also blessed the little boy of a less active member at the point of death, and saw him healed.
After serving in London for a year and a half, Elder Lyman was called to labor in Essex beginning January 1862. In Essex, he and the other missionaries were often led through the town in the darkness of evening by a man they called "blind Joseph." Elder Lyman also had the joy of seeing a family go from opposition to the Church, to part-member family, to full activation during his labor there.
Elder Lyman said this about his mission in general: "In fact I was happy all the way through my first mission. I seemed to meet no hardships. My health was always good. The examples of my seniors were always good and staid." (Lyman, My First Mission. V. 1896, 528)
There were frequent baptisms in the fields where I labored, though I did none. How much I did to bring the Gospel convincingly to the souls of men, I know not. I conclude that by giving all the credit to the Lord, I shall make no mistake. (Lyman, My First Mission. V. 1896, 529)
He returned from England in 1862, first serving as counselor of a pioneer company of 800, and then taking whole charge of it when the president of the company became seriously ill. The company suffered a great deal from pickpockets, corrupt officials, and other kinds of thievery as well as sickness, several deaths, and being buffeted by a severe lightning storm, resulting in one death and many serious injuries. Their company was joined by Elder Charles C. Rich in Missouri. Elder Lyman describes his relief at being able to share the burden of responsibility with Elder Rich in these words:
What a lesson was taught in the experience I had with that great and good man! It could have done him no credit to have had charge of eight hundred people for two days. To me, a beardless boy, it was something of a victory to take such a company from New York to Florence. He magnified a boy and lost no honor himself. He treated me as he would that his son should be treated under like circumstances. (Lyman, My First Mission. V. 1896, 534)
Despite their hardships, they arrived in Utah in October of that year.
In March 1863, President Brigham Young asked Brother Lyman to settle in Fillmore, Millard County, Utah. Marion became a leader in every aspect of life in Millard County: in politics, in the church, in business and in manufacturing. A few examples of his service include: assistant assessor of United States internal revenue, lieutenant colonel of the first regiment of militia in the Pauvan District, member of the House of the General Assembly of the State of Deseret, a member of the Territorial legislature, county clerk and recorder, superintendent of schools and prosecuting attorney.
His father, Amasa M. Lyman, was released from the Quorum of the Twelve Apostles in October 1867 for preaching false doctrine. Marion was 27 at this time. Elder Amasa Lyman was eventually excommunicated for the same reason. Fortunately, Marion was already old enough not to let the false doctrine preached by his father shake his faith.
On 4 October 1869, Marion married his second wife, Clara Caroline Calister (sometimes Callister).
In 1873, he was called on a second mission to England, making a tour of Wales, Scotland, Denmark, Germany, Switzerland and France while there. He returned with a company of 300 saints in October 1875.
Following his return from England, he was called to preside over the Tooele stake, which was organized in June 1877. Once again, he was very active in the community in Tooele during his time there. Shortly afterwards his father died suddenly.
In August 1880, Brother Lyman was called on a tour of southern Utah, Arizona and New Mexico. He was still on this mission, when, on 10 October 1880, Francis M. Lyman was called to the apostleship. He returned to Salt Lake as soon as he could, and was ordained later that month by President John Taylor. He spent the rest of his life completely devoted to Church work. During his apostleship he visited nearly every city, town and village in the Church and thus became a familiar speaker in many wards and branches. His face was known to the Saints everywhere during his life.
Elder Lyman took a route that covered nearly the entire southern half of the state of Utah every year to visit the members there.
On this subject, Elder Lyman himself said:
Suppose there will be twenty thousand people gathered here tomorrow, on the Sabbath day—that is a small minority of the half million of Latter-day Saints. In order that we may see all the people and labor among them, get acquainted with them and know their spirit that we may be able to bless them and take into their neighborhoods instruction, counsel and encouragement, we must visit the people. In order to look after the affairs of organization and regulation as well as ordinations and the blessings necessary to establish the kingdom and keep it regulated, we must go to every stake, and there are fifty-six stakes —six or seven hundred wards—and we must do that every year, and two, three or four times a year we must visit every stake. We are in that ministry all the time. (F. M. Lyman 1908, 18)
President Heber J. Grant said of him, “Before I went to Japan I tried to attend, as near as I could, as many conferences as he did, but I could not, and did not succeed in keeping up with him.” (Anderson, In Honor of President Francis M. Lyman 1917, 194)
Between his constant visits to the various stakes, he still found time to fulfill other duties of the apostleship. On 17 November 1882, Elder Lyman was called by President Taylor to a mission to the Shoshones of Tooele County and Utes of the Uintah and White River reservations. He was known among the Native Americans as “big chief.” On this mission, while serving in remote areas of Utah, Elder Lyman told of some remarkable experiences.
In the afternoon … I took a rifle and walked out north about three miles, when I came to the foot of a sugar-loaf-shaped, high mountain, and as I looked up to its distant top I was impressed by the Spirit of the Lord to climb it and did so. On the summit was a large, flat rock, partly imbedded in the ground. Upon that rock I kneeled, with my face towards the east and the reservations. I spent thirty-five minutes in prayer to the Father for the opening up of the mission to the Ute nation, and asked Him to make His mind and will known to me in regard to the mission at the very moment when I should have need to know it. I blessed the homes and grounds of the nation. I implored the blessing of the Lord upon all efforts made for the opening of the door of life and salvation to the Lamanites by the proclamation of the gospel. I asked him to touch and soften the hearts of the government agents … towards us, so that they would allow us to hold meetings with the Indians on their agencies. I blessed the hill upon which I prayed, and dedicated it to the Lord as a holy hill or mountain. A severe wind was blowing at the time, but in spite of this the Holy Spirit was upon me in unusual power during my prayer. (F. M. Lyman, My Mission to the Utes and Shoshones 1892, 739)
The day after this experience, he tells of a miraculous healing.
At five a. m., while I was assisting in getting breakfast over our camp fire, I reached awkwardly from the high carpet-topped camp stool on which I was sitting for the frying pan of meat on the fire, when something broke or gave way in my lower left side, near the groin. I immediately withdrew from the camp and vomited violently several times. I was seized with such terrible, deathly pain that is seemed to me I would die in a very little while. My groaning with every breath was terrifying to the brethren. They proposed to start home with me or to send for a doctor to Heber City, fifty miles away. I remonstrated against both propositions, as I was sure I could not live to ride so far, nor till a doctor could be brought, unless relief came from some source soon. I was in that terrible condition for two hours, during which time my mind ran rapidly over the situation. I could see the good works of my life, but my transgressions were hidden from me.
…I arranged with Brother Hatch about taking my body and effects home. I could see the depth of heart-broken anguish in which my family would be on receipt of the sad news of my death. I told the brethren of the prayer I offered on the hill the previous afternoon. These and a thousand other things passed through my mind.
…It is singular I did not ask the brethren to administer to me, but I was so engrossed with my terrible pain that the ordinance never once came to my mind. The brethren hesitated, I presume, to administer to me so long because I did not ask them. At length when there seemed but the one thing to do, I heard Brother A. Hatch say, "Brethren, let us lay hands upon him." He did so… As they took their hands off my head I felt a movement across my body from left to right and from right to left, and I was made whole instantly. As soon as I was easy I fell asleep till 9 a.m., when I took a little breakfast, and at 10 a.m. we continued our journey in spite of Brother Hatch's protest that it was unsafe for me to move that day…. From the hour I was healed there seemed a full turn in the progress of our labors. Everything went smoothly and just as I had asked the Lord they should. (F. M. Lyman, My Mission to the Utes and Shoshones 1892, 771-772)
He remained on his mission until 28 May 1883.
On 9 October 1884, Elder Lyman married his third wife, Susan Delilah Calister (sometimes Callister, his wife Clara’s half-sister).
In 1885, Elder Lyman aided in the work to establish a mission and colony in Mexico. He said:
I went three times that year from Salt Lake City to the City of Mexico, and into the hot country beyond. I spent some time there with Erastus Snow, Brigham Young, Jr., John W. Taylor, Moses Thatcher, and others of the brethren. We visited the president of the republic, and we were made welcome by him and by his ministers, and we learned to respect those leading men of that republic. They offered me soldiers when I went down to pioneer the country, for that was my purpose, on my second trip into Mexico. The Indian Chief Geronimo and his men were raiding that country, and raiding Arizona, and our soldiers were there as well as the Mexican soldiers, trying to capture the outlaw and his band. While we were there the Indians went down on the west of us, and on the south, and came out on the east of us, went almost round us, but we were out of sight; they did not happen to see us when we were pioneering the country. … They thought we would make tracks, and so we did, but a tremendous storm of rain came and obliterated the tracks, and they could not find us. (F. M. Lyman 1912, 46)
Shortly following this trip to Mexico, he and Elder John W. Taylor were called to do similar work in Canada. He later recalled, “I saw the contrast. I was down in Mexico in '85, and just a little later it fell to my lot to go to Canada to help the pioneers and give them counsel— Elder John W. Taylor and I. We went to the head of the Canadian government, and we were welcomed there. They wanted us, they were glad to have us come, and we have been building there just as we built in Mexico...” (F. M. Lyman 1912, 47)
He also served for many years as part of the Deseret Sunday School Union Board.
In 1894, Elder Lyman was called on a brief mission to Southern California. He and his companion, Elder B. H. Roberts of the Presidency of the Seventy, set off in February and visited San Bernardino, where Elder Lyman had once lived and where several of his brothers still resided. The missionaries called to labor in the area had met with absolutely no success, and Elders Lyman and Roberts were there hoping to generate interest in the work. He and Elder Roberts met with a group of the Reorganized Church, who called themselves the Josephites, as well as to several other Christian denominations in the area, and gave lectures on the gospel and bore testimony to its truth. Their efforts, however, remained unrewarded and no groups or individuals expressed interest in the restored gospel. Elder Lyman came to this conclusion about the people of the time:
California people will not listen to the Gospel unless it is given them in good halls, well advertised, and by able speakers that can attract by their ability and eloquence. How much heed they will give to it when thus presented can only be told when it is once tried. We conclude that was the only way to get them to listen. (Lyman, A Mission to Southern California 1894, 324)
Elder Lyman was called to preside over the European mission in 1901. While there, he introduced several reforms pertaining to the missionary work in Great Britain and in continental Europe. In the spring of 1902 he visited Palestine and offered a prayer on the Mount of Olives. He also visted Italy, Egypt, Turkey, Denmark, Norway, Finland and Russia.
Following the death of Elder Brigham Young, Jr. in 1903, Elder Lyman became president of the Quorum of the Twelve Apostles, making him the next in line to become president of the Church in the event of the death of President Joseph F. Smith. Shortly thereafter he was released as president of the European Mission.
His first conference talk following his return from the European Mission, he had this to say, “It is about three years since I stood before so large a congregation. During that time I have been abroad, and have always felt that we were greatly favored when we could meet from one hundred to six hundred people.” (F. M. Lyman 1904, 9)
Shortly after his return home, Elder Lyman was summoned to Washington DC to serve as a witness in the Smoot investigation before a senate committee. In December 1905, he accompanied President Joseph F. Smith to take part in the dedicatory services of the Joseph Smith Memorial Monument.
Elder Lyman served as the keeper of the genealogical records of his father's family, keeping detailed records of births, marriages and deaths in the family. Over the years, he made several applications to the First Presidency to allow him to complete temple work for his father. The request was finally approved and executed in January 1906.
This fulfilled a prophecy his father had made when Marion was a teenager that said: "Remember my son that not yours alone, but the hopes and interests of your father's house hang upon you and your conduct in the future." (Lyman, My First Mission 1896, 326)
Following a stake conference in the North Davis, Utah Stake on 12 November 1916, Elder Lyman caught a cold which developed into pneumonia and resulted in his sudden and unexpected death on 18 November 1916 at the age of 76. He had even had another conference appointment scheduled for the following day that he was unable to fulfill.
Less than two years after Elder Lyman's death, his son, Richard R. Lyman, was called as a member of the Quorum of the Twelve in April 1918. This made Elders Amasa M., Francis M., and Richard R. Lyman one of the few grandfather-father-son trios to have all served as Apostles. Another being George A., John Henry, and George Albert Smith, as well as Franklin D., George F., and LeGrand Richards.
Quotes
Elder Lyman's speaking style was more concentrated on doctrine than experiences. He did not like to talk about his own experiences. When he did briefly mention something that he experienced, he tended to repeat himself and sometimes had trouble connecting his experience to a doctrinal point, so he preferred to stick to the pure doctrine.
One of Elder Lyman’s favorite subjects was to practice what you preach. It was also something that he lived.
Be sure that you live in such a way that when you pray, you can say: Father, I have done Thy will this day. Start out your prayer like that. Live so that you will be able to tell the Lord that you have done exactly right that you have not done anything that is wrong. Tell the Lord that and tell the truth, and I say to you that you can't ask the Lord a thing you ought to have, that is reasonable at all, that He will not give. (F. M. Lyman 1908, 21)
One example of practicing what he preached occurred during the April 1892 General Conference. The subject of the Salt Lake Temple was discussed and Elder Lyman made the following resolution:
Believing that the instructions of President Woodruff respecting the early completion of the Salt Lake Temple is the word of the Lord unto us, I propose that this assemblage pledge themselves collectively and individually to furnish as fast as it may be needed, all the money that may be required to complete the temple at the earliest possible time so that the dedication may take place on April 6, 1893. Brother Lyman then stated that he would head a subscription list with a donation of one thousand dollars to aid in the attainment of the object expressed in the resolution. (Lyman, The Latter-day Saints' Millennial Star 1892, 436)
In light of his father’s apostasy, this observation is most telling, “If they were Saints, enjoying the Spirit of the Lord, it would be impossible for them to apostatize. A man cannot deny the truth when the Spirit of God is burning in his bosom;” (Volume 25 1884, 60-68)
He also said, referring to the Edmunds Act, prohibiting polygamy under penalty of imprisonment:
A law has been enacted against one of our religious institutions, but it would be just as consistent to make a law to prohibit us from baptizing for the remission of sins or attending to any other religious ceremony of the church. There is no principle of the gospel that is more sacred to Latter-day Saints than the marriage covenant. It enables a man to secure the relationship of his family for all eternity. (Lyman, The Latter-day Saints' Millennial Star 1885, 310)
Considering that Elder Lyman was personally affected by the anti-polygamy laws, this becomes an even more powerful statement. “If some may be persecuted, let us remember that other good men have been persecuted before us for righteousness' sake...” (Lyman, The Latter-day Saints' Millennial Star 1882, 275)
He found it very important to sustain the President of the Church and witnessed to the divine calling of several of them, as well as the Apostles, having been personally acquainted with so many of them. He associated with apostles and prophets because of his father’s call to the apostleship when Marion was but two years of age. Thus, he felt driven to witness to the general membership of their divine callings whenever he had an opportunity.
I … have been acquainted with all the leaders of the Church from the beginning, in my boyhood and in my manhood, I have known them. I have known the leaders, not only of the Church, but the leaders of stakes and other departments of the Kingdom. It has been my lot to be with these presidents of stakes, bishops of wards, and leading brethren, and I can say they are all inspired with the same spirit. (F. M. Lyman 1913, 69)
Having served several times as a missionary as well as president of missions, Elder Lyman loved to speak of missionary work. Strangely, he rarely gave details of the work that he did. However, he asked for more and more experienced missionaries many times in general conference. He felt that every member should be engaged in the work of spreading the gospel. He also encouraged those returned missionaries to remain faithful.
Our mission as Elders should be from now on to vie with each other in doing the works of righteousness, and in living humble and pure lives. In this we will find wealth and joy, and I desire to say to you that the Elder, the Priest, Teacher or Deacon – and the term Elder covers every man bearing the Melchizedek Priesthood – who neglects these things, will be found sorrowing; he will be found mourning; that he did not fill his mission – and every man is on a mission upon whose head the hands of servants of God have been placed, conferring upon him the holy Priesthood; all such persons are missionaries. (Volume 22 1881, 245-251)
Occasionally, Elder Lyman was called upon to call the people to repentance.
The speaker pointed out that the saints had, in some respects, been too neglectful of the duties and obligations resting upon them; they did not order their lives as they should. They had, he feared, been careless in regard to their prayers and in regard to the payment of tithing, notwithstanding that the Lord had blessed them abundantly with the earth's riches. The Latter-day Saints were increasing in numbers. They were prospering in their business enterprises in these valleys, and should therefore give to the Lord according to their substance. Their tithing should increase year by year, and their disposition to serve God should grow greater day by day. (Lyman, The Latter-day Saints' Millennial Star 1892, 370-371)
Elder Lyman often spoke on the responsibilities of parents to teach their children. Being himself the father of 21 children, he may be considered an authority on the subject. He felt that example was a stronger teacher than words.
The speaker laid special stress upon the importance of a good example on the part of parents toward their children; this was better than all the precept that could be laid down for the guidance of the young. We should shun every evil course and above all avoid those who indulged in profanity, intoxicating drink, or keep evil company. Unless we did this, we could not faithfully serve our Father in heaven. (Lyman, The Latter-day Saints' Millennial Star 1893, 319)
He had a very calm outlook on the prospect of death. He did not fear death. He felt simply that everyone should use their short lives to the best of their ability.
If we are prepared, we need not be afraid to go, for it will be one of the most pleasant sensations that ever comes to the soul of man, whenever he departs, if he can go with a clear conscience into the presence of the Lord and receive that welcome I have mentioned. We will be full of joy and happiness, and we will enter into a place of rest, of peace, of joy, rest from every sorrow. What a blessed thing that will be! We will never be tired any more. We will not get tired, for we will be in a condition that we can endure and enjoy our work: for we shall be occupied and employed on the other side as we are on this side; we shall have plenty to occupy our attention right along. (F. M. Lyman 1909, 19)
He also gave several prophecies. Here is prophetic advice recalling that he died well before the Great Depression.
The fruitful seasons are now upon us, and possibly may last for a few more years, and then stringent times will come, as certainly, I presume, as they have come in the past. Forewarned, forearmed! Times will change in the future as they have in the past, and we need to be ready for the times as they change. … A note of warning has been sounded by our leaders during the years that are past, advising us, as Latter-day Saints, to free ourselves from debt, from mortgages and from obligations that we may not be able to meet. All these contracts should be honorably fulfilled, and we should cease to be the slaves of obligations that bind us down and hamper us in our lives. (F. M. Lyman 1904, 15-16)
This one was first fulfilled many years later, but Elder Lyman saw it coming.
In the days of the Savior, among the Nephites, He commanded that they should be seated upon the earth in order to partake of the sacrament; and when they were called together in great companies, too large for one apostle to stand up and speak to them, they were divided. We have to divide the people here today; and the time may come—how delighted I would be to see the time—when the Latter-day Saints will gather here in such numbers that not only this house and assembly hall will fail to accommodate them, but that the grounds all about here would be necessary for the apostles and others to administer among them. (F. M. Lyman 1913, 39)
Recalling that Elder Lyman died just as World War I was beginning in the European theater, these words come to have more meaning.
May God bless us with peace on earth and good will among men. That the prayers offered this day throughout our nation may have the weight that is necessary, and influence the great Christian nations who now have their swords drawn against each other, trying to destroy each other's lives by the tens of thousands, that they may be brought to think, and cease their war and bloodshed. What a shame and humiliation it is; you and I might just as well turn in and fight each other; there is no sense nor reason to it. If a nation gets to balking, there ought to be influence and power enough in other nations of the earth to box their ears, make them sit down and behave themselves. That's the way the brethren do with me. I tell you they keep me pretty straight, I have got to walk just as straight as can be. I hold that every nation in this world should be held in such control that they would have to behave themselves. The majority should rule, and rule for the right. When the Lord has His way, I tell you that peace will reign on earth, and there will be good will among men. (F. M. Lyman 1914, 34)
He felt the best prevention of war was righteous living and missionary work.
What shall we do that we may not be brought into bondage, but may remain a free people? – that is, free to do the will of God, and to build up his Kingdom upon the earth, the mission we are called upon to perform. The most important matter that I know if is, not to prepare our arms, not to prepare for war, but to prepare for peace; to keep the commandments of the Lord; to discharge with fidelity to God every obligation we are under to Him; to keep sacredly His laws, and to be found in the discharge of our duty; preaching the Gospel; gathering the poor; building temples; establishing home industries; become a self-sustaining people; providing for our necessities; providing employment that none may need; providing for the poor; nursing the sick; caring for those who need comfort; seeking to do the will of God in all things; abstaining from intemperance, from profanity, from corruptions of every name and nature; seeking to be, not as the world, but to be indeed the Saints of God; striving to be united; listening to counsel; seeking to live so that the Spirit of the Lord may inspire our hearts and prepare us for the responsibilities that are upon us, let our positions be what they may – home missionaries, foreign missionaries, men presiding in the Church, in the Stakes, in the Quorums, in the Associations, in the institutions of learning, each and all standing in their proper place, doing the will of God. For we have no battles to fight if we be the Saints of our God. He will fight our battles if battles are to be fought. The wicked will slay the wicked and the righteous will be left free. (Volume 25 1884, 60-68)
Elder Lyman clearly had many sides to him. At the occasion of his death, several articles were written about his life and character. Here are a few of them.
The Improvement Era described:
President Lyman was a kind friend, a man with a great heart and full of solicitude for the people, individually and as a whole, as well as for his personal friends who now by the thousands mourn for him. If he seemed stern at times, it was because he could not tolerate evil. He was loyal to the cause of God. He was a fighter, where fighting was needed, but his campaigns were conducted under the spirit of love and the inspiration of the Lord. He was a successful adjuster of difficulties, a trusted leader, a true exemplar and counselor, a father indeed among the people, beloved by all. (President Francis M. Lyman 1916, 176)
According to The Juvenile Instructor,
Brother Lyman was observant. He studied the people he met as well as the things surrounding him. He made use of the knowledge and the experience he gained by his varied pursuits and became a great teacher. He was pre-eminently a teacher, and his precepts were of double force because they were in harmony with his own conduct. No one could doubt that he believed what he preached. He could consistently invite others to do as he did, for he was a strict exemplar of all his teachings, in private as well as in public life. He taught people how to live at peace with themselves and their neighbors, how to take care of their bodies, how to serve the Lord, and how to do the practical things of life. Coupled with this talent for teaching he cultivated a pleasant manner and a congenial disposition that enabled him to reach the hearts of those he might teach. He was approachable, sociable and gentle. He was like a big brother to everybody; seeking always to help them and to lend encouragement and to lift them up. Brother Lyman was gifted not only in cheering the disheartened, but also in winning the wayward from their ill-directed life and in leading them to walk in a better way; and many men will be grateful for the uplift he gave them. (Parry 1917, 10,12)
His son Richard said this about him
Francis M. Lyman was a just man. He was a wise counselor. His views were positive and he rarely had to change his mind or shift the position he had taken upon any important or fundamental principle. His judgment was righteous, never swayed by kinship, friendship, or personal advantage. He was never unkind or unfair, even to a foe.
Once convinced that he was right, this man was immovable. While he had the appearance of being stern, there was beneath the surface a loving gentleness and an exquisite humor, which made his presence a perpetual sunshine.
He was also a true friend. He would allow no idle gossip to dampen the ardor of his friendship. Insinuations, come from whatever source they might, would not detract one iota from his devotion to a friend. Before his friendship could wane in the slightest degree, he had to be “with reasons satisfied,” and to him no gossip, no hearsay, no prejudiced hatred was a reason.
Jealousy, envy, and hate were not to be found in his makeup. He was as greatly pleased with the good work and success of his associates as if they had been his own accomplishments.
He was a gentleman. … While behind the velvet glove was a hand of steel, no one, I think, has seen him lose his temper; no one has heard him utter an angry word. Certainly the members of his family have not. There is no one so humble that he could not approach Francis M. Lyman. No one has asked him for counsel without securing wholesome advice. He went about speaking kind and encouraging words, blessing and cheering the aged, and the unfortunate, and otherwise doing good in every day—in every hour of his life. (Parry 1917, 12)
The priesthood holders of the North Davis, Utah Stake where Elder Lyman gave his final address, said of him,
We mourn with all Israel; but in the midst of mourning we thank the Lord for President Francis Marion Lyman, for his long, active, useful life; for his blessed teachings; for his kind and fatherly counsel; for his faith, his charity, his devotion. May succeeding generations continue to profit by his example and his admonitions. (Anderson, In Honor of President Francis M. Lyman 1917, 194)
President Heber J. Grant said, “I loved President Lyman with all my heart. He has been a father to me, and there are no blessings in this life or the life to come that I do not hope and pray may be given to his family.” (Anderson, In Honor of President Francis M. Lyman 1917, 194)
He also said, “No man of all my associates has been more faithful in the discharge of his duties as a member of the Council of the Twelve and as its president, than he has been. His constant and faithful labors and his willingness to work have been inspirations to me from the day, thirty-six years ago, that I was called to succeed him as the president of the Tooele stake.” (Anderson, In Honor of President Francis M. Lyman 1917, 194) At the incidence of his death, President Grant also succeeded him as President of the Quorum of the Twelve Apostles.
Heber J. Grant said,
I feel today to bear witness before you of the untiring energy, of the unceasing labors of the late President Francis M. Lyman who presided over the Council of the Twelve at our last general conference. … I can remember when president Lyman returned from his first and his second missions. I can remember listening to the burning words of his knowledge of the gospel. I can remember his preaching upon the Word of Wisdom, and making as strong an impression upon my heart to continue to live the Word of Wisdom, as any man I ever listened to. I can remember when he said that a Latter-day Saint ought to love the work of God more than a cup of coffee, or a cup of tea, or a chew of tobacco, or a drink of liquor; that when God had revealed to him that this was his work, any convert ought to show gratitude enough to leave alone those things which God had said were not good for man. I can remember how he inspired me with a determination to continue to be absolutely honest with God in the payment of my tithing. I can remember how he said that it was the duty of the Latter-day Saints to keep an account, and to be as absolutely honest in paying to God one-tenth of all that they made as if they were in partnership with the Lord; that as no honest Latter-day Saint would steal from his earthly partner, why then should he not be honest with God? I testify that he was honest. I testify that Francis M. Lyman was an honest tithe-payer—honest to the core. I testify that he observed the Word of Wisdom, and in every ward and in every stake, wherever his voice was raised, he taught nothing but what he was himself practicing. He has gone from us. I have been almost as intimately associated with him as a boy is with his father, for thirty-six years—two years in Tooele and thirty- four years in the Council of the Twelve, and upon all occasions, in public and in private, at home and abroad, he was always full of the spirit of teaching and admonition and showed forth a good example to the people. I have heard many people testify of their love for him. (Grant 1917, 25-26)
Conclusion
So what kind of man was Elder Francis M. Lyman? He was the best kind. He was a man who practiced what he preached. He was a man who never stopped working for the good of the Kingdom of God. He was a man who cared about people very deeply. He cared not only for his dear family, as evidenced by his care for the spiritual welfare of his father, but also for all members of the Church and for all people in general as well. He encouraged everyone to pray for their enemies as well as their friends. He remained faithful through the trials of his father’s apostasy, the abolishment of plural marriage and losing several fellow apostles to the manifesto on plural marriage and politics. Nothing ever shook his faith. He was a rock of faith and conviction. He was truly converted to the gospel with his whole heart. He was surely a pure example to follow.
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—. 1896. "My First Mission. III." The Contributor, May: 410-417.
—. 1896. "My First Mission. IV." The Contributor, June: 478-482.
—. 1896. "My First Mission. V." The Contributor, July: 528-536.
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—. 1892. "My Mission to the Utes and Shoshones." The Juvenile Instructor, December 1: 737-739.
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