Movie Review: *****17 Miracles

I finally have gotten to see this movie which I have been intending to see for some time.  In fact went to the theater to see it in Loan, but it was not showing for repairs to the theater that day, and we were headed out of town the next day.  However Sheri got it for me for Christmas, and I have finally been able to watch it. 

The movie is very good at telling its story.  I am not sure of the title, 17 miracles.  There were miracles a plenty on this trek, and to limit oneself to number is a disservice.  Of course the film maker may be thinking they are showing only 17, but a miracle to one is not to another, so the number is somewhat arbitrary.  I can think of many other miracles which were not included in the story.

I enjoyed the stories shown, some of which I was already familiar, and others I was not.  Brother Savage, as the narrator used words of many people, including Wallace Stegner, Frances Webster and Josiah Rogerson.  I am sure there were others I did not recognize.  The miracles with regards to food, the stranger giving jerky, and the pots filling with food, or finding food on the plains. 

I was confused at times with the switch from the Martin to the Willie Company.  This also threw the timeline off.  Bodil, who is shown passing away died, after the rescuers had reached the Willie Company, and after they had climbed Rocky Ridge.  However they showed the rescue of the Martin Company which was several days later, at Red Buttes.  I liked the bits about the Loader family who were with the Martin Company.  There is a story of the mother, pretending to fall one morning to get her girls up out of bed.  I would have like to have seen that story.  I also missed the Jacksons, whose husband died, but visited her in a dream telling her the rescuers were coming. 

As for my person connection, I must admit, the stork choked me up to the point I was in tears.  Not only for the people potrayed in the movie, but also for my own great-great-aunty Betsy Ashton, who froze her feet at last crossing, and passed away shortly after this.  Her two younger sisters survived the trip.  The youngest, Mary,  (still alive as two younger had earlier passed away during the trek) is my great-great grandmother.  I also watched those digging graves, as my great-great grandfather was also on the trek, and dug many graves.

My only objection to the movie is with regards the the written information at the end, which claimed that not many more on the the two treks passed away than with the regular pioneer trips.  Generally it is accepted that six percent of the pioneers passed away on the trips.  With regards to this journey, the number would be between 18 and 20 percent, or three times the normal death rate.  This rate is derived by adding the deaths for the two trips, 65 of the Willie Company and 135-150 of the Martin Company.  The total pioneers was 500 in the Wilie Company and 650 in the Martin Company.

Despite its problems with combining two stories, this movie for me receives the highest marks, and I will be viewing it over and over.

Book "California Saints", as it Pertains to my Family HIstory

California Saints was written for the 150 year anniversary of the Saints in California.  It was written by Richard O. Cowan and William E. Homer and published by Religious Studies Center, Brigham Young University, Provo, Utah 1996.  There are a few parts where the story told in this book, intersects with that of my family history, so wanted to mention these here.

In my family history, the first contact with California that I am aware of is William Ashton who served in the infantry from 1856-1861.  As part of his duties he marched from the Northern part of California to the Southern.  On another occasion he traveled from the Bay area south by steam boat.  He was discharged in 1861 from Benicia; and from there returned to England, from where he immigrated in his old age, and went to live with his one surviving daughter Sara Ashton Beckstead, and is buried in the Whitney Cemetery.  The book does not talk about this.  But it does provide insight into a couple other family history contacts with California.

  In the 1880s the Edmunds Tucker Act intensified persecution against the Saints, particularly those who were practicing polygamy.  Many Saints left their homes and fled to California, some as families and some as individuals.  Among those was Isaac Wardle, my great-great Grandfather.  Often wives and families suffered, being left without any means of support. 

WWII also brought an influx of Mormons to California, some of whom stayed.  My father was stationed on Treasure Island for over six months.  Among other things he said the mutual in Berkeley was like none he had ever seen.  He mentioned something in his writings I did not understand, having mother's day for someone.  I thought perhaps it was a general or admiral's wife, but this book answered the mystery for me.  "The servicemen brought wives, mothers and sweethearts to meet "mom and pop."  For three years the LDS military personnel at nearby Treasure Island honored Sister [Anna] Patton  on Mothers' Day with a special program.  Over the years Anna compiled more than twenty scrapbooks of correspondence from servicemen as they scattered throughout the world."

Of course family members have made California their permanent home.  I have lived here with my family since 1993.  However Uncle Orrin, Leo and Vernal all brought their families long before this.  I know Uncle Vernal lived in the Fresno area, Uncle Leo in the Bay area, working for the railroad during the war, and Uncle Orrin in Southern California.  We have all been part of the growth of the Mormon Church in California, where there are now (as of 1996) more than three quarter million members and 162 stakes.

Book Review: Church History, Durham through Jones

I have been going through the Church History Trail Excerpts for the Martin Handcart Company.  These can be found at the church website LDS.org.  http://lds.org/churchhistory/library/pioneercompanysources/1,16272,4019-1-192,00.html
I am finding their is a great deal to go through, but the process is worth it.  However I have divided it into sections so I can keep track of where I have been.  In this section there is an excerpt from Dan Jones' book.  He was one of the rescuers and part of the express group that found the Martin Handcart Company.  He was also selected to spend the winter at Devil's Gate to guard the goods of the Saints that were left so they could use the wagons to cart the pioneers. 

There is a quote from one young man who noted that because some were sick, there was an added burden on others to carry them on their carts.  Of great import in this section is the journal of Jesse Haven.  He was captain of Company E from Iowa City to Florence.  This company was combined with Company F at Florence to form the Martin Handcart Company.  Jesse Haven then helped with the wagons.  I am convinced that Isaac was in this company until reaching Florence.  This is based on Langley's mother appealing to Captain Toone for a blessing for her son.  Captain Toone was with the Haven group.  He continues as a captain of 100 with Elder Martin. 

These pages also give an idea of the weather.  It went from in the 100s to below zero in a matter of a few months.  It also describes the problems with the Indians this year.  There were several attacks upon the plains, but they left the handcart pioneers alone for the most part.  There is a gruesome story of a wolf attacking and eating a man just before the last crossing of the Platte.  This seems to have made an impression on the pioneers.

Pioneer History of Isaac J. Wardle

Pioneer History of Isaac J. Wardle

Pioneer History of Isaac J. Wardle

No author is given but I think it is my dad’s handwriting

Isaac John Wardle was the son of John and Mary Kinston, the former of Ravenstone England, the latter of Snayson, Leicestershire, Eng.  He was born June 1, 1835, and Ravenstone.  He came to Utah Nov 30, 1856 in the Edward Martin “Frozen Handcart Co.”

                Married Martha Ann Egbert Apr 17, 1859 (daughter of Samuel Egbert and Maria Beckstead, pioneers 1849) who was born March 1, 1844, and came to Utah with parents.  Their children:

1.       Isaac John born Oct. 31, 1862, married Alice Robinson.

2.       Samuel born Feb 4, 1864 died March 26, 1864.

3.       Crella Marie born Oct 15, 1868, married Zachariah Butterfield.

4.       Araminta born Apr. 25, 1868, married Daniel Densley.

5.       Joseph Smith born Sept. 13, 1870, married Sabrina Ann Beckstead.

6.       Hyrum Smith born May 26, 1873, died July 26, 1873.

7.       Silas D. born July 16, 1875, married Emeline Orgelo.

8.       Junius F. born June 9, 1879.

9.       Etney May born May 15, 1882 married Jon Palmer.

10.   Edgar R. born May 15, 1882, died Sept. 3, 1882.

The family home was in South Jordan, Utah.

                He married Mary Ann Ashton, 1868, Salt Lake City.  She was the daughter of William Ashton, pioneer 1856, Edward Martin Co.  She was born at Oldham, Lancastershire, England.  Their child William H. born April 5, 1869, married Annie Sorenson.

                Married Sophia Meyer July, 26, 1869, Salt Lake City (daughter of Charles F. Meyers and Annie Jacobson, pioneer Oct. 1, 1862, Joseph Horne Co.)  She was born Sept. 11, 1849 in Denmark.  Their children:

1.       Charles M., born Dec. 18, 1870, married Harriet Rhodehouse.

2.       Hannah M. born March 13, 1873, married Robert N. Holt.

3.       Atheamer M. born Sept. 3, 1881, married Rosa Powell.

4.       Wilford Woodruff born Oct. 6, 1883, died Aug. 7. 1887.  

He took an active part in the Echo Canyon trouble.   He filled a mission to England in 1879; he was Superintendent of South Jordan Sunday School from 1879-1897; He was a home missionary, ward teacher, high priest.  He moved from South Jordan, Utah to Parker, Idaho in 1900.

        He worked in the coal mines as a youth in England.  It was there he heard the Gospel from the Mormon missionaries.

Francis Webster: HandcartPioneer

I am enclosing the famous story of Francis Webster.  The interesting thing to note about his story, is the angels seem to have come even before the snow.  Not that he talks about making it to a  "patch of sand"  He was likely referring to the hills of Western Nebraska, before the snows came.  The Black Hills area was one of the most difficult of the journey.  The article linked at the end from Chad Orton talks about this.  

Some years ago president David O. McKay told from this pulpit of the experience of some of those in the Martin handcart company. Many of these early converts had emigrated from Europe and were too poor to buy oxen or horses and a wagon. They were forced by their poverty to pull handcarts containing all of their belongings across the plains by their own brute strength. President McKay relates an occurrence which took place some years after the heroic exodus: “A teacher, conducting a class, said it was unwise ever to attempt, even to permit them [the Martin handcart company] to come across the plains under such conditions.

“[According to a class member,] some sharp criticism of the Church and its leaders was being indulged in for permitting any company of converts to venture across the plains with no more supplies or protection than a handcart caravan afforded.

“An old man in the corner … sat silent and listened as long as he could stand it, then he arose and said things that no person who heard him will ever forget. His face was white with emotion, yet he spoke calmly, deliberately, but with great earnestness and sincerity.

“In substance [he] said, ‘I ask you to stop this criticism. You are discussing a matter you know nothing about. Cold historic facts mean nothing here, for they give no proper interpretation of the questions involved. Mistake to send the Handcart Company out so late in the season? Yes. But I was in that company and my wife was in it and Sister Nellie Unthank whom you have cited was there, too. We suffered beyond anything you can imagine and many died of exposure and starvation, but did you ever hear a survivor of that company utter a word of criticism? Not one of that company ever apostatized or left the Church, because everyone of us came through with the absolute knowledge that God lives for we became acquainted with him in our extremities.

“‘I have pulled my handcart when I was so weak and weary from illness and lack of food that I could hardly put one foot ahead of the other. I have looked ahead and seen a patch of sand or a hill slope and I have said, I can go only that far and there I must give up, for I cannot pull the load through it.’” He continues: “‘I have gone on to that sand and when I reached it, the cart began pushing me. I have looked back many times to see who was pushing my cart, but my eyes saw no one. I knew then that the angels of God were there.

“‘Was I sorry that I chose to come by handcart? No. Neither then nor any minute of my life since. The price we paid to become acquainted with God was a privilege to pay, and I am thankful that I was privileged to come in the Martin Handcart Company.’” (Relief Society Magazine, Jan. 1948, p. 8.)

http://lds.org/general-conference/1979/04/the-refiners-fire?lang=eng&query=refiner%27s+fire

http://www.archive.org/stream/reliefsocietymag1948reli#page/8/mode/2up

http://byustudies.byu.edu/PDFLibrary/45.2OrtonWebster-c4eaddd1-1d48-4c17-b75b-2228698fc564.pdf

Wardle Names from Ravenstone Parrish

This is a summary of the names I found on a reel at the family history library

Reel 145800  0498117

Parrish Ravenstone, Bishop’s Transcript

Baptisms, marriages, burials 1813-1883

Ann Wardle 

Baptism April 7, 1816

Parents Thomas and Elizabeth Wardle

Ravenstone, labourer

Charles Smith and Hannah Wardle

Marriage  April 30, 1816

Both marked with X

Thomas Wardle

Baptism June 24, 1820

Illegitimate son of Elizabeth Wardle

Ravenstone

Hannah Wardle

Baptism Sept. 25, 1821

Daughter of Thomas and Elizabeth Wardle

Ravenstone, labourer

Elizabeth Wardle no. 73

Burials, Jan. 14, 1823

Ravenstone, age 21

Dorothea Wardle

Burial Jan. 6, 1824

77 y.o.

Mary Wardle no. 109

Burial Nov. 12, 1826

77 y.o.

William Lackling and Susan Wardle

Marriage July 30, 1829

Of this parish

Hannah Wardle

Burials Jan. 28, 1832

10 y.o.

She appears to be the daughter of Thomas and Elizabeth Wardle

John Wardle (bachelor) and Mary Morton (spinster)

Marriage Nov. 12, 1832

Both of this parrish

Witnesses Mary Wardle and William Martin

Both made their mark with an X

Labourer

Isaac Wardle

Baptism #240

Son of John and Mary Wardle  Labourer

Note of death at Ravenstone Hospital

James Smith and Ann Wardle

Marriage Dec. 11, 1836

Thomas Smith

Baptism #278 July 11, 1838

Son of James and Ann Smith

Swangington, labourer

Hannah Smith

Baptism #311 Dec. 27, 1840

Daughter of James and Ann Smith

Ravenstone, labourer

James Smith

Baptism #334 Oct. 15, 1843

Son of James and Ann Smith

Ravenston, labourer

Elizabeth Wardle

Burial #269 Feb. 15, 1843

60 Y.O.

James Wardle

Baptisme #327 Mar. 14, 1842

Son of John and Mary Wardle

Ravenstone, collier

Ann Smith

Baptism #359 May 31, 1846

Daughter of James and Ann Smith

Ravenstone, labourer

William Smith

Baptism #777 Dec. 10, 1848

Son of James and Ann Smith

Ravenstone, collier

Thomas Wardle

Burial Aug. 3, 1847

72 Y.O.

Findmypast.com

Death records,

Joseph Wardle

Ashby de la Zouch

1859 April, May June

V 7A pg 75

Iva Beckstead contribution

Thanks for your new blog entry.  Do you know if this journal entry was written in his own handwriting?  If so, Do you happen to have a copy of it?  I have a typed copy that was given to me years ago (can't remember by whom) but it isn't quite the same as your blog entry.  Yours has more detail.  Do you know if a complete journal exists for Isaac John Wardle?

I have attached some research that I have done.

Iva Beckstead

hollandtulips@earthlink.net

According to The Journal of Langley Allgood Bailey, edited by Allen C. Christensen, “I was taken down with a hemerage (hemorrhage) of the bowles (bowels).  I was unable to walk.  Had to be hauled on Bro. Isaac J. Wardle and my brother, John’s cart.  After reaching Florence (Nebraska), a Doctor was consulted.  (The Doctor) said I must not go another step or I would die and be buried on the road side.  A captain named Tune would not administer to me—said he did not have faith enough to rais(e) the dead.  Mother, on hearing that Apostle F. D. Richards and C. H. Wheelock had arrived in camp, got them to administer to me.  They promised me I would live to reach the vallies (valleys).  All this time I was uncounsis (unconscious) of what was going on.”

***********************

One account written by a granddaughter of Isaac, Ollie Palmer Parkinson, states: “I remember grandfather telling us how he left bloody tracks in the snow as they came across the plains, and how he prayed for a pair of shoes and he came on to a pair by the side of the road.  They were small for him and hurt his feet, but how good they felt to him, and he knelt and thanked his Heavenly father for them.”

Another time Ollie states that her grandfather said, “They almost starved to death and more than once they singed the hair off the hides and chewed that.  The longer they chewed, the larger it got.  They would take it out of their mouths and cutoff another piece and chew again.”

***************************

They had to cross streams and rivers that were filled with ice chunks.  On page 5 of the book Of Dugouts and Spires by Ronald R. Bateman, 1998 published by the South Jordan City Corporation it states, “Isaac J. Wardle helped bury twenty people in a single grave in that desolate white wilderness.”

Picassa Pictures

https://picasaweb.google.com/103595303801313510528/BillyWardleGenealogy?authkey=Gv1sRgCOztuYSW0ZXCqwE

This is a quick look at the genealogy pictures I have posted.  

Isaac Wardle's History in His Words

Isaac wrote a short description of his life. 

Copied as written by Isaac J. Wardle

Born June 14, 1835 in the Theune of Raven Stone, Lester Shire, England.  Son of John and Mary Wardle.  I had four brothers and one sister.  I did not have the privilege to go to school much as I was put to work at the age of 7 years old.  At 9 years old I was to work in the lead mines.  I was after put to work to learn the rope making business.  I only stayed at that work a short time as the family moved to the town of Loalcvill [Coalville.]  I was put to work in coal mine again.  I continued to work at the same place till I was 18 years old.  In September 23, 1853 I was Baptized into the Church of Jesus Christ of Latter-Day Saints, by Elder Fredrick Smith.  I was confirmed next day by Elder Smith.  In a short time I moved to the town of Worcel, Staford Shire.  I stay-ed there till I had saved money enough to emigrate to America.  Then I went to father and mother, brothers and sister again till the spring of 1856.  On the 19^th day of May I bid them all goodby and sailed for Liverpool.  Saturday, May 26, 1853 went on board the ship Orizen [Horizon] with 840 passengers on board.  John Read was Captain.  Edward Martin, President of the company, Josef Haven, councilor.  We was on the sea 5 weeks.  Arrived in Boston Saturday 10 a.m. , stayed there two days, then took train for Iowa City, state of Iowa.  We stayed there a short time and then started for Council Bluffs with Hand Carts.  Distance was 300 miles.  We did not have difficulty on the road.  WE crossed the Missouri River at Florence.  Stayed there a short time to fill out for the plains.  Edward Martin continued to be our President and Captain.  When we left Florence there was some where about 740 soles in the company.  Some had stayed at different towns along the road.  When we left Florence I had on my handcart a young man 18 years old by the name of Langley Baley, (now living in Nephi City, Utah.) and 100 lbs flour and tent and camp equipment for 7 persons, with John Baley to help me pull it.  (Now living in Monrchie, [Moroni] Sanpete County, Utah).  Every thing went along fairly well with us for about 630 miles, except the Indians came to see us once in a while till we got to Platt bridge, there we encountered a severe snow storm.  This was in the early part of October.  Then our old men and women commenced to give way with some young people too.  We kept moving on a little every day.  By this time some of our brethren and sisters and children commenced to die and give out by the wayside.  I myself fell to the ground and lay for some time.  About this time Joseph A. Young and Ephram Hanks came to our camp at noon one day and told us that horse teams was coming to meet us from Salt Lake City, with provisions.  In 2 days we met 10 teams.  More team continued to meet every day on, so we left our hand carts at Picfick Springs.  By this time quite a number had died, which I helped to burry.  It continued to be very cold and stormy and some of them dying most every day.  We got to Salt Lake City, Utah about 11: O’Clock A.M. Sunday Morning 30^th day of November 1856.  President Brigham Young with many other brethren and sister bid us welcome and took us to their homes.  By night we all had places to lay our heads down, rest in comfort, to rest our weary body.

I like the way he ends this, "to rest our weary body."  After a trip of thousands of miles, and a trek of 1300 miles, I am sure Isaac's body was very weary.

Book Review: Mormon Country by Wallace Stegner

Mormon Country

Wallace Stegner includes a couple chapters about the handcarts in this book.  He starts giving a description of the handcart pioneers, and includes Isaac at the beginning of his description.  “They were British converts from the black-belt collieries…  He concludes this chapter with this description of the Martin and Willie Companies’ handcart experience.  “The story of these two caravans of Saints is a story of tragedy second in western history only to the tragedy of the Donnor Party.  The only thing the Donnor Party did that the handcart companies did not was to eat their dead companions.  The Mormons, apparently, were better prepared to die.  Their hope was fixed on heaven, not on the golden shore.  He described how the rations were reduced as the trial became harder in an effort to make them last until help would arrive.  “There was a law of diminishing returns against them.  The harder the way became, the less strength they had to get over it.  The more their bodies clamored for food and warmth, the less food and warmth there were.  The greater their need for haste, the slower their pace became.”

Statements such as these, help me to understand a bit better what the handcart trek must have been like.

Isaac Wardle Chapter Nine:The Rescuers

Chapter Nine: Rescuers

“About this time….two men rode into our camp,..”

From “Hunger and Cold” 

Oh, whence came those shouts in the still, starry night,
That thrilled us and filled us with hope and delight?
The cheers of new comers, a jubilant sound
Of triumph and joy over precious ones found.
Life, Life was the treasure held out to our view,
By the "Boys from the Valley," so brave and so true,
The "Boys from the Valley," sent out by their chief,
Brought clothing and food and abundant relief.

O'er mountainous steeps, over drearisome plains
They sought us, and found us, thank God for their pains!

Hurrah! and hurrah! from the feeble and strong.
Hurrah! and hurrah! loud the echoes prolong.
They were saviors, these men whom we hardly had seen,
Yet it seemed that for ages, acquainted we'd been.
When Fate introduces Compassion to Need,
Friendships quickly are founded and ripen with speed.
Weatherworn were our friends, but like kings in disguise
Their souls' native grandeur shone out of their eyes.

Oh, soft were their hearts who with courage like steel,
left their homes in the Valley our sorrow to heal.

And soon as they sensed our deplorable plight,
Like children they weeped, 'twas a pitiful sight!
What e'er was combustible quickly they found
And speedily kindled, gleamed brightly around.
And nourishing food was prepared in a trice,
Oh, never were dainties more tempting and nice!
For helpful and kind, as a woman or Saint,
These men cheered the feeble, the frozen and faint.
God bless them for heroes, the tender and bold,
Who rescued our remnant from hunger and cold. (Woodmansee)

Franklin D. Richards, after passing the Handcart Companies, had arrived in Salt Lake October 4, and reported to Brigham Young that same day.  This was when the Martin Company was close to Scotts Bluff, before they had reached Fort Laramie.  They had traveled 472 miles from Florence, (and 270 across Iowa) and were still 559 miles from Salt Lake.  (See Olsen p 310)  President Richards reported to the presence of two handcart companies, and two wagon companies, 1200 people, still on the planes.  Brigham Young immediately knew they had left too late in the season to make it without problems.  This may have been from experience, or from inspiration.  A journal kept by missionaries on the plains “The Shoshone Mission” described this as inspiration.  “The Lord showed Prest. [President] Young the situation of those handcart cos [companies] & told him to call out 500 teams to go forthwith & bring them in.”  (Shoshone, CH) 

That evening he called a meeting to discuss what would be needed to mount a rescue effort:

…Brigham Young’s concern was immediate…  He did not delegate the fact finding to his Presiding Bishopric but himself called a meeting, the very evening of Richard’s arrival, to ascertain the location and condition of the handcart companies.  At this meeting were the First Presidency; eleven returning missionaries; managers of the tithing store, church store, and church herds; several local bishops; commander of the territorial militia Daniel H. Wells; and several clerks.  (Cornwall and Arrington p 5)

 

This meeting was practical.  It involved drawing up specific needed supplies to bring in the Saints still on the plains.  The next day happened to be the semiannual conference of the Church.  Brigham Young introduced the theme:

   I will now give this people the subject and the text for the Elders who may speak today and during the conference.  It is this.  On the 5th day of October, 1856, many of our brethren and sisters are on the plains with handcarts, and probably many are now seven hundred miles from this place, and they must be brought here, we must send assistance to them.  The text will be, “to get them here.”  I want the brethren who may speak to understand that their text is the people on the plains.  And the subject matter for this community is to send for them and bring them in before winter sets in.

   That is my religion; that is the dictation of the Holy Ghost that I possess.  It is to save the people.  This is the salvation I am now seeking for.  To save our brethren that would be apt to perish, or suffer extremely, if we do not send them assistance...

   I will tell you all that your faith, religion, and profession of religion, will never save one soul of you in the Celestial Kingdom of our God, unless you carry out just such principles as I am now teaching you.  Go and bring in those people now on the plains."  (See Hafen and Hafen p 120-21.)

Franklin Richards also spoke at the conference, of the storms abating:

    The Saints that are now upon the plains….feel that it is late in the season, and they expect to get cold fingers and toes.  But they have this faith and confidence towards God, that he will overrule the storms that may come in the season thereof, and turn them away, that their path may be freed from suffering more than they can bear…

   When we had a meeting at Florence, we called upon the Saints to express their faith to the people, and requested to know of them, even if they knew that they should be swallowed up in storm, whether they would stop or turn back.  They voted, with loud acclamations, that they would go on.  Such confidence and joyful performance of so arduous labors to accomplish their gathering, will bring the choice blessings of God upon them.  (Hafen and Hafen p 122)

I have written a duet summarizing the attitude of Brigham Young and President Richards at the conference:

(Brigham Young) I will now give you the subject for those who speak today;

 Our brethren are on the plains far from the safety of this place. 

They must be brought here. 

We will send them aid. 

(duet) This is pure religion; the dictation of the Holy Ghost. 

(Brigham Young) Attend to your duties so your faith be not in vain.  

Go and bring those brethren from the plains. 

Get them here!  Get them here! (both) Get them here! (Wardle, Billy)

Brigham Young spoke again, calling for volunteers as quickly as possible, and allowing for all to participate either by going, helping in preparations for those who were to go, and donating teams, food and linens.  Conference continued on Monday, and Brigham Young dismissed the blacksmiths to go and ready the horses and wagons.  On Tuesday they were ready to start with “sixteen wagonloads of food and supplies.”  (Hafen and Hafen p 124)  Initially there were 27 men, with more to follow.

The Hafens gave a summary of the help offered:

   Families of moderate means and the poorest individuals contributed from their meager stores.  One lent a horse, one a wagon, one a tent; another, two bales of hay and a sack of barley.  Some gave iron camp kettles, Dutch ovens, brass buckets, tin cups and plates.  Women darned socks and shawls; patched underwear, trousers and dresses; faced quilts, sewed together pieces of blankets; and took clothes from their own backs.  Families brought out from their scant cellars sacks of flour, sides of home-cured bacon, bags of beans, dried corn, packages of sugar and rice.  (Hafen and hafen p 124-25)

  

Harvey Cluff summarized the response to Brigham Young’s request:

I attended the October conference of that year which opened on the 6th as usual, having walked from Provo to Salt Lake City. On that day President Brigham Young at the opening of the first Session made a call upon the people to furnish teams provisions and clothing to aid the late Handcart companies in as the winter Season was fast hastening on. Snow having already fallen upon the mountains. The response to the call of President Young was most remarkable. On the following day, October 7th, 22 teams – two span of mules or horses to each wagon and each wagon loaded to the bows. There were about fifty young men in the company. Being in Salt Lake City and of an ambitious turn of mind I volunteers to go.  (Cluff, CH)

Many of the rescuers came to the rescue through inspiration, whether when they heard Brigham Young’s pleas for help, or later when they prayed:

Grandfather Allen told of one time when "Brother Brigham" had called him to accompany several other young men in going out to meet the Hand Cart Company, to take them some provisions and assist them into the Valley. As he knelt in prayer the evening before going, he said that he told the Lord that it was a foolish thing to do, going out in such weather and with no roads to follow. But while he was still in the act of prayer, it was made known to him that he should go. It was also made known that he would be able to save many of their lives. (Housley, CH)

Even though Ephraim Hanks wasn’t with the original group of rescuers, he joined the rescue by miraculous means: 

   In the fall of 1856, I spent considerable of my time fishing in Utah Lake; and in traveling backward and forward between that lake and Salt Lake City, I had occasion to stop once over night with Gurney Brown, in Draper, about nineteen miles south of Salt Lake City. Being somewhat fatigued after the day's journey, I retired to rest quite early, and while I still lay wide awake in my bed I heard a voice calling me by name, and then saying: “The handcart people are in trouble and you are wanted; will you go and help them?”  I turned instinctively in the direction from whence the voice came and beheld an ordinary sized man in the room. Without hesitation I answered “Yes, I will go if I am called.” I then turned around to go to sleep, but had laid only a few minutes when the voice called a second time, repeating almost the same words as on the first occasion. My answer was the same as before. This was repeated a third time.

When I got up the next morning I said to Brother Brown, “The handcart people are in trouble, . . and I have promised to go out and help them;”  but I did not tell him of my experiences during the night.  I now hastened to Salt Lake City, and arrived there on the Saturday, preceding the Sunday on which the call was made for volunteers to go out and help the last handcart companies in. When some of the brethren responded by explaining that they could get ready to start in a few days; I spoke out at once saying, “I am ready now!” The next day I was wending my way eastward over the mountains with a light wagon all alone.  (Hanks)

The experience of Dan Jones, in joining the rescuers was not so dramatic: 

   I ATTENDED the October conference of 1856. When conference was opened President Young arose and said: “There are a number of our people on the plains who have started to come with hand-carts; they will need help and I want twenty teams to be ready by morning with two men to each team to go out and meet them. If the teams are not voluntarily furnished, there are plenty of good ones in the street and I shall call upon Brother J. C. Little, the marshal, to furnish them. Now we will adjourn this conference until to-morrow.” Brother Young was in earnest; he seemed moved by a spirit that would admit of no delay.

   A few days before this a number of elders had arrived from the old country reporting that the hand-cart people were on the road, but they did not know how far they had advanced. In those days there was no telegraph, and mails from the east only reached Utah monthly, they being many times delayed by high water, Indians or other causes.

   Brother Young called upon every one present to lend a hand in fitting up these teams. As I was going out with the crowd, Brother Wells spoke to me saying: “You are a good hand for the trip; get ready.” Soon after Bishop Hunter said the same thing to me. Also Brother Grant met me and said: “I want you on this trip.” I began to think it time to decide, so I answered, “all right.” (Jones, Dan)

Shortly after leaving the Valley, the rescuers elected George Grant to be their captain.  (Jones)  One of the rescuers, William Broomhead, kept a diary.  He describes the singing and dancing around the campfire.  This was a group of men with no female partners.  Even after the snow began to fall, they still sang at every opportunity.  Singing and prayer were common entries.  “I sang some Songs for the boys.”  “Singing after supper…three of us set up singing and talking till half past 11.”   (Broomhead, CH)  Dan Jones described the rescuers.  “…Those going were alive to the work and were of the best material possible for the occasion.  (Jones)

Jones also provided a list of those rescuers with the original company, although many others, including Ephraim Hanks, would join the rescue later:

George D. Grant was selected captain, with Robert Burton and William Kimball as assistants; Cyrus Wheelock, chaplain; Charles Decker, guide. I was given the important position of chief cook for the head mess. I was quite proud of my office, for it made me the most sought after and popular man in the camp. The rest of the company was made up of the following persons Joseph A. Young, Chauncey Webb, H. H. Cluff, D. P. Kimball, George W. Grant, Ed. Peck, Joel Parrish, Henry Goldsbrough, Thomas Alexander, Benjamin Hampton, Tomas Ricks, Abe Garr, Charles Grey, Al Huntington, “Handsome Cupid,” Stephen Taylor, William K. Broomhead, Ira Nebeker, Redick Allred, Amos Fairbanks and Tom Bankhead, a colored man. These are all the names that I remember, if there were any more I have been unable to find them.  (Jones)

It is interesting to note that Tom [Nate] Bankhead was African American.  As near as I can tell he helped the Willie Company get into Salt Lake. 

Early on, the storms missed the rescuers.  A rescuer wrote, “Clear and fair, storm passed to the right and left us.”  (Burton, CH 1)  Later, at Devil’s Gate he wrote, “After prayers, ceased snowing.”  (ibid)  “…It looked as if we were going to have a heavy storm but the clouds Divided to the right and left…  (Broomhead, CH)

The rescuers did not have an easy time of it.  Upon reaching the Sweetwater a very severe storm began.  “At the South Pass, we encountered a severe snow-storm. After crossing the divide we turned down into a sheltered place on the Sweetwater.  (Jones)  Harvey Cluff added:

This relief party proceeded eastward as rapidly as possible and in due time passed over the “Southpass” [South Pass] the backbone of the continent, being the divide point of the waters flowing into the Atlantic Ocean east and the Pacific Ocean west. Nine miles brought us down to the Sweetwater River where we camped for the night. On arising in the following morning snow was several inches deep. During the two following days the storm raged with increasing furry until it attained the capacity of a northern blizzard. For protection to ourselves and animals, the company moved down the river to where the willows were dense enough to make a good protection against the raging storm from the north.  (Cluff, CH)

The snow was so high the rescuers had to lay over a couple days:

But I desire to state that at one time while we were traveling down the Sweet Water [Sweetwater] about 300 or 400 miles east of Salt Lake City, the snow was so deep that the axle-trees of our wagons dragged and we were compelled to remain camped at the same place for one or two days in consequence of the severity of the storms, but with no idea other than resuming our journey when the weather would permit, until we found the companies we were sent to relieve.  (Burton, CH 2)

Captain Willie found them in this spot the next day, and they were able to help in the rescue of the Willie Company.  Elder William Kimball and a few others remained with this company to help them get into Salt Lake. 

The rescuers continued east, sending a fast search team ahead.  The main body traveled 100 miles in five days.  (Hafen and Hafen p 126) 

Captain Grant, in his letter to Brigham Young noted:

We had no snow to contend with, until we got to the Sweet Water. On the 19th and 20th of October we encountered a very severe snow storm. We met br. [James G.] Willie's company on the 21st; the snow was from six to ten inches deep where we met them. They were truly in a bad situation, but we rendered them all the assistance in our power. Br. Wm. H. Kimball returned with them, also several other brethren. The particulars of this company you have doubtless learned before this time. (Grant, CH)

 “The greater portion of our company now continued on towards Devil’s Gate, traveling through snow all the way. When we arrived at Devil’s Gate we found our express there awaiting us. No tidings as yet were received of the other companies.”  (Grant, CH)

            They met the advance scout team at Devil’s gate.  They still had not come upon the handcart pioneers.  The advance team was sent forward to the Platte River.  They found the Martin Handcart Company and the two wagon companies at Red Buttes, about 18 miles to the west of the Platte River.  They were able to rally them and get them moving, and returned to Devil’s Gate and encouraged the rescue teams to move forward.  The rescue wagons met the handcart company at Greasewood Creek October 31.  From John Bond we learn that the “Valley Boys’ had a “theme song.”  As they approached Greasewood Creek he noted:

All were anxious to see the valley boys as their musical voices could be heard getting closer and closer as the saints sat by large sage brush fires. Finally arrived in camp sing their much loved song to cheer them on the way.

It's every Sunday morning

When I am by her side, 

We'll jump into the wagon

And all take a ride.

Chorus

We'll wait for the wagon, 

We'll wait for the wagon, 

We'll wait for the wagon, 

And all take a ride.  (Bond, CH)

Heber McBride described the rescuers in this fashion, pointing out they had come so far, they did not have a great deal of provisions, “But they were workers.  They put the tents up and got wood and took care of mother and the three little ones.”  (McBride, Heber, CH 1) The rescuers put their lives in jeopardy, but had faith Heavenly Father would see them through.  “Those who have gone back never will be sorry for or regret having done so…  If they die during the trip, they will die while endeavoring to save their brethren; and who has greater love than he that lays own his life for his friends?´ (Kimball, CH)

From Greasewood Creek, the next day’s trek brought them to Devil’s Gate.  While at Devil’s Gate and Martin’s Cove, the rescuers supported the immigrants not only physically, but also spiritually.  “During our stay here, we had meetings ever evening to counsel together and ask the Lord to turn away the cold and storm so that the people might live.”  (Burton, CH 1)  “No power could save the people from death but that of God. To our rescue O Lord God Almighty seemed the fervent prayer constantly offered to our Heavenly Father.”  (Cluff, CH)

The Hafens summarized this period as a time of frequent prayers by the Saints for the rescuers and the pioneers.  “Prayers at all public meetings and in private homes petitioned the Almighty to avert the storms, strengthen the rescuers, and spare the trapped emigrants.”  (Hafen and Hafen p 125)  Captain Grant expressed the belief that prayers were general from the entire church:

   I never felt so much interest in any mission that I have been sent on, and all the brethren who came out with me feel the same. We have prayed without ceasing, and the blessing of God has been with us…

   I have never seen such energy and faith among the 'boys,' nor so good a spirit as is among those who came out with me. We realize that we have your prayers for us continually, also those of all the Saints in the Valley.”  (Grant, CH)

This effort included frequent prayers by the rescuers.  “During our Stay here, we had meeting to counsel together and ask the Lord to turn away the cold and storm, so that people might live.”  (Hafen and Hafen appendix D)  Another Rescuer added this testimony:

I am setting not on the stile. Mary. But on a sack of oats with the paper on my knee, by the side of a blazing Camp fire, surrounded by some eight hundred persons, one old lady lays dead within twenty feet of me, babies crying. Some singing some praying, &c &c. but among all this, I feel to rejoice. For the hand of the Lord has been continually with us. Almost every day angry Storms arise very threatening, and judging from this appearance one would think that we should be unable to withstand the tempest but the prayers of the holy men of God are heard, the clouds, divide to the right and left, letting the saints pass through in safety. The suffering of the camp from frozen feet and various other causes, I will not attempt to describe, suffice to any bad. Bad. [We have] faith of our heavenly Father being continually with us, Staying the storm as in the past for without the help of high heaven, we should have been Snow bound in the mountains long ago.  (Hunter, CH)

At one point President Young had started toward the East to help in the rescue.  “He said that if they did not go that he would go himself and he started out himself with the brethren.  He got as far as the big Mountain.  He took cold and the brethren prevailed on him to return back home:”  (Archer, CH)  However his mind was still with the stranded pioneers: 

…My mind is yonder in the snow, where those immigrating Saints are, and my mind was been with them ever since I had the report of their start from Winter Quarters (Florence) on the 3rd of September. I cannot talk about anything, I cannot go out or come in, but what in every minute or two minutes my mind reverts to them; and the questions whereabouts are my brethren and sisters who are on the plains, and what is their condition, force themselves upon me and annoy my feelings all the time. And were I to answer my own feelings, I should do so by undertaking to do what the conference voted I should not do, that is, I should be with them now in the snow, even though it should be up to the knees, up to the waist, or up to the neck. My mind is there, and my faith is there; I have a great many reflections about them.  (Young, Brigham, CH 1)

The rescuers where empathetic to the strugglers.  Harvey Cluff explained:

Every possible assistance from the boys from Utah was freely given. And these young hardy men from the Rockies were a mighty force and power in the salvation of that people. No more efficient help could have been furnished. They had crossed the dreary plains knew what hunger, thirst, starvation, weary travelling with sore feet meant; hence with the subsequent experience in the valleys gave them the vim to endure and they did endure and they worked valiantly for the poor emigrants.  (Cluff, CH)

Dan Jones said, “We did all we possibly could to help and cheer the people. Some writers have endeavored to make individual heroes of some of our company. I have no remembrance of any one shirking his duty. Each and everyone did all they possibly could and justice would give to each his due credit.”  (Jones)

Patience Loader Archer offered this description of the rescuers, “I am told they are all good men but I daresay that they are all rather rough in there manners, but we found that they all had kind good hearts.”  (Archer, CH)  Rough in their manners, but all with good hearts is a fitting description. Patience would later add, “What brave men they must have been to start out from Salt L[ake] City in the middle of winter in search of us poor folks that was away back camped near the last crossing of the Platte River.  When they left the city they did not know how far they would have to travel in the snow before they would find us.”  (ibid) 

The members at Salt Lake had donated supplies liberally, and there was an effort to keep track of donations and disbursements:

The weather was cold, the snow deep, the people poor and nearly destitute of clothing, and some provisions. These supplies had been donated by the people in Salt Lake, and these people had been very liberal in their donations, (for they were all in straightened circumstances) but had given such articles as they could and such as would aid the suffering imigrants. Most of the supplies were given to Capt. Edward Martin’s Hand cart company, whose sufferings were intense and necessities very great. A strict account was kept of all these disbursements. The lives of the people were too precious to permit of our carrying anything in the wagons which could possibly be dispensed with. We consequently cached at Devil’s gate all freight that, in our judgment, could be left so as to relieve the company.  (Burton, CH 2)

Ephraim Hanks joined the rescue effort late, but had a big impact on the pioneers.  He actually did not meet the Martin Handcart Company until after they had left the Martin’s Cove: 

   The terrific storm which caused the immigrants so much suffering and loss overtook me near the South Pass, where I stopped about three days with Reddick N. Allred, who had come out with provisions for the immigrants. The storm during these three days was simply awful. In all my travels in the Rocky Mountains both before and afterwards, I have seen no worse. When at length the snow ceased falling, it lay on the ground so deep that for many days it was impossible to move wagons through it. Being deeply concerned about the possible fate of the immigrants, and feeling anxious to learn of their condition, I determined to start out on horseback to meet them; and for this purpose I secured a packsaddle and two animals (one to ride and one to pack), from Brother Allred, and began to make my way slowly through the snow alone.

   After traveling for some time I met Joseph A. Young and one of the Garr boys, two of the relief company which had been sent from Salt Lake City to help the companies. They had met the immigrants and were now returning with important dispatches from the camps to the headquarters of the Church, reporting the awful condition of the companies.  In the meantime I continued my lonely journey, and the night after meeting Elders Young and Garr, I camped in the snow in the mountains. As I was preparing to make a bed in the snow with the few articles that my pack animal carried for me, I thought how comfortable buffalo robe would be on such an occasion, and also how I could relish a little buffalo meat for supper, and before lying down for the night I was instinctively led to ask the Lord to send me a buffalo. Now, I am a firm believer in the efficacy of prayer, for I have on many different occasions asked the Lord for blessings, which He in His mercy has bestowed on me. But when I, after praying as I did on that lonely night in the South Pass, looked around me and spied a buffalo bull within fifty yards of my camp, my surprise was complete; I had certainly not expected so immediate an answer to my prayer. However, I soon collected myself and was not at a loss to know what to do. Taking deliberate aim at the animal, my first shot brought him down; he made a few jumps only, and then rolled down into the very hollow where I was encamped. I was soon busily engaged skinning my game, finishing which, I spread the hide on the snow and placed my bed upon it. I next prepared supper, eating tongue and other choice parts of the animal I had killed, to my heart's content. After this I enjoyed a refreshing night's sleep, while my horses were browsing on the sage brush.

   Early the next morning I was on my way again, and soon reached what is known as the Ice Springs Bench. There I happened upon a heard of buffalo, and killed a nice cow. I was impressed to do this, although I did not know why until a few hours later, but the thought occurred to my mind that the hand of the Lord was in it, as it was a rare thing to find buffalo herds around that place at this late part of the season. I skinned and dressed the cow; then cut up part of its meat in long strips and loaded my horses with it. Thereupon I resumed my journey, and traveled on till towards evening. I think the sun was about an hour high in the west when I spied something in the distance that looked like a black streak in the snow. As I got near to it, I perceived it moved, then I was satisfied that this was the long looked for handcart company, led by Captain Edward Martin. I reached the ill fated train just as the immigrants were camping for the night. The sight that met my gaze as I entered their camp can never be erased from my memory. The starved forms and haggard countenances of the poor suffers, as they moved about slowly, shivering with cold, to prepare their scanty evening meal was enough to touch the stoutest heart. When they saw me coming, they hailed me with joy inexpressible, and when they further beheld the supply of fresh meat I brought into camp, their gratitude knew no bounds. Flocking around me, one would say, “Oh, please, give me a small piece of meat; “another would exclaim, “My poor children are starving, do give me a little;” and children with tears in their eyes would call out, “Give me some, give me some.”  At first I tried to wait on them and handed out the meat as they called for it; but finally I told them to help themselves. Five minutes later both my horses had been released of their extra burden the meat was all gone, and the next few hours found the people in the camp busily engaged in cooking and eating it, with thankful hearts.

   A prophecy had been made by one of the brethren that the company should feast on buffalo meat when their provisions might run short; my arrival in their camp, loaded with meat, was the beginning of the fulfillment of that prediction; but only the beginning, as I afterwards shot and killed a number of buffalo for them as we journeyed along. When I saw the terrible condition of the immigrants on first entering their camp, my heart almost melted within me. I rose up in my saddle and tried to speak cheering and comforting words to them. I told them also that they should all have the privilege to ride into Salt Lake City, as more teams were coming.  (Hanks and Hanks p 48-49)

The next chapter we will talk more about Ephraim Hanks’ service.  He is one of the two rescuers Isaac mentioned in his history, he and Joseph Young.  (Wardle, Isaac, 1)

Brother Redick Allred, already mentioned by Ephraim Hanks, became known as the “bulldog” for his efforts with the handcart companies.  He had been left in charge of seven men at a forward resupply point along the trail.  Most of those with him became discouraged and headed back to Salt Lake.  “Those men said the reason they turned back was because they could hear nothing from the last hand cart co – & supposed they had gone back to the States or made their winter quarters in the Buffalo country.”  (Shoshone, CH)  They were turned back around again, with much exhaustion to their teams. 

Brother Allred said when he met Captain Grant on 17 Nov, 30 days after being left, that Captain Grant said, "Hurrah for the Bull Dog—good for a hang on." (Allred, CH)  Allred, a former member of the Mormon Battalion made this comment about his efforts.  “Thus ended one of the hardest & most successful missions I had ever performed, for although the mission with the Mormon Battalion was long hard & tedious, & therefore very severe, yet this was short & sharp in the extreme.” (ibid)

As they approached the valley, more and more young men came to their aid.  These were known as the “Valley Boys.”  “As we neared the valleys—younger men—boys in their red shirts, their trousers thrust well down into their boot tops made their appearance felling the dry timber for our fires—& even trying to make merriment to cheer up our gloomy & sorely tried people.”  (Jones, Albert, CH 3)   They would often have fires and meals waiting for them when they arrived in camp.  This would sometimes include a drink made with burnt wheat, which would warm the pioneers: 

   When dinner was ready, the valley boys place the tin plates, cups, knives, forks & spoons on the canvas cover and then brought the brown wheat the mothers had made ready to make coffee to warm the saints who had sunken eyes and emaciated cheeks to help their pale and frail systems. The coffee smelled delicious when cooking as had not had such a thing for a long time, but thanked God for the donors of such. As soon as the food was cooked ready the Valley Boys took the same to the weak ones, those who were unable to be out of their beds were supplied, and comforted them the best they could and many of those noble hearted boys deprived themselves of many necessaries their loved wives and sisters had made ready for them while gone on an errand of mercy, but gave to the needy saints with loving and contrite hearts.

   Many times their eyes were full of tears as they returned from taking food to the sick ones. As they handed them the food or medicine it would invariably be, brother, sister or child "I have brought you something strengthening and the best we have brought from the valley what our dear mothers, wives, sisters, and friends sent to help strengthen you, as they have had severe trials to contend with while journeying in the valleys of the mountains." Now brethren and sisters cheer up as will soon be in good houses in the beautiful valleys you all wish to be in and see.   (Bond, CH)

Jedediah M. Grant, of the first presidency, in a discourse the first part of November, explained that the rescue effort to that time had included 200 wagons.  More wagons were needed to help with the rescue of the wagon companies, and to supply forage for the wagons already out.  (See Grant, Jedediah, CH)  Taylor indicated that eventually there were over 250 teams playing a part in the rescue.  (Taylor, P.A.M. p 240) 

The Deseret News complemented the rescuers for their response.  “For never have we witnessed a greater general alacrity in answering to the calls of the First Presidency, and in turning out at such a time of the year with animals, provisions and clothing in abundance, to rescue brethren and sisters that the most who went forth had never seen.” (Deseret News, CH)

John Jaques would later include a message of gratitude in his series of articles published in the Salt Lake Daily Herald.  He thanked not only those who came out for them, but others who donated items and sacrificed in other ways:

A most commendable spirit of liberality was manifested by the residents of this valley, not only in hospitable and kindly attention to the emigrants after their arrival here, but in making donations of provisions and clothing and in sending hundreds of wagons, with horse, mule, and ox teams, to the relief of the snowed-up and winter bound company. Too much can hardly be said of the self-denying exposure, privations, and labors of those who went with the teams from this city to help the emigrants along. Everybody who went out to meet the company, or who contributed anything to relieve it, might pardonably wish his or her name inserted herein to that effect. But if so, and if I and you were anxious to accommodate all such, how could I find the time or you the space for this friendly detailed acknowledgement.  (Jaques, CH)

There are a couple more declarations of the heroism of the rescuers:  Heber C Kimball, an apostle said.  “These brave men by their heroism—for it was at the peril of their own lives that they thus braved the wintry storms on the plains—immortalized themselves, and won the undying gratitude of hundreds who were undoubtedly saved by their timely action from perishing.”  (Whitney)  Another was published in the Improvement Era:

Probably no greater act of heroism was ever recorded in the annals of history than that performed by the twenty-seven young men [and the many more who followed] who, on the morning of October 7, 1856, went from the city of Great Salt Lake to the relief of the 1,550 belated emigrants, who were caught in the early snows of a severe winter, hundreds of miles from human habitation, without food and without shelter.  By their indefatigable labors these brave mountain boys were instruments in the hands of the Lord in saving 1,300 of that number.  Had it not been for their heroic efforts, not enough emigrants would have been left to tell the dreadful tale.  (Kimball)

A modern-day historian has added these words as testimony of their sacrifice.  “The scores who answered the call to help the emigrants in the Willie, Martin, Hunt and Hodgetts companies all did so at the peril of their lives…  The rescuers were exposed to conditions similar to those that trapped the handcart pioneers.  For those rescuers with the Martin Company, there was….more than three weeks’ exposure to snow, cold, and wind after the crossing and before they reached the Salt Lake Valley.”  (Orton)

Later, in writing of Isaac’s experience, his granddaughter would write, “They never could have arrived in Utah if this help had not been sent.  They all knew God had heard and answered their prayers.”  (Rupp)

The rescue of these handcart pioneers did not end with their arrival in Salt Lake City.  Many were still invalid, and in need of succor.  Brigham Young happened to be giving a discourse for Sunday services on the morning of November 30, the day they arrived:

   When those persons arrive I do not want to see them put into houses by themselves; I want to have them distributed in this city among the families that have good and comfortable houses; and I wish the sisters now before me, and all who know how and can, to nurse and wait upon the new comers and prudently administer medicine and food to them. To speak upon these things is a part of my religion, for it pertains to taking care of the Saints…

   The afternoon meeting will be omitted, for I wish the sisters to go home and prepare to give those who have just arrived a mouthful of something to eat, and to wash them and nurse them up. You know that I would give more for a dish of pudding and milk, or a baked potato and salt, were I in the situation of those persons who have just come in, than I would for all your prayers, though you were to stay here all the afternoon and pray. Prayer is good, but when baked potatoes and pudding and milk are needed, prayer will not supply their place on this occasion; give every duty its proper time and place…

   Works have been most noble when they were needed; we put works to our faith, and in this case we realize that our faith alone would have been perfectly dead and useless, would have been of no avail, in saving our brethren that were in the snow, but by putting works with faith we have been already blest in rescuing many and bringing them to where we can now do them more good.

   We are their temporal saviors, for we have saved them from death…. Now that most of them are here we will continue our labors of love, until they are able to take care of themselves, and we will receive the blessing.  (Young, Brigham, CH 1)

                   

            Brigham Young’s requests were again exceeded.  Isaac made this comment, “President Brigham Young with many other brethren and sisters bid us welcome and took us to their homes.  By night we all had places to lay our heads down, rest in comfort, to rest our weary body.”  (Wardle, Isaac 1)