Chapter 2. We’re Going to the Mountains of Ephraim to Dwell
In the Spring of 1857, with my help, my mother sold out the stock and furniture and rented the place and we left for Utah on March 28 on ship George Washington from Liverpool, being on ship 817 persons, in three weeks we arrived at Boston. Some persons died crossing the sea and they sewed their bodies up in canvas and with a weight at their feet, then put them on a board and put the board on ship side and slid them feet foremost into the sea. [1]
On 28 March 1857, the American steam packet, George Washington, sailed from the Mercer River Harbor of Liverpool, England, for Boston. Charlotte Banford, her son Job Pingree, and her six younger children were on board. [2J According to family tradition, Charlotte brought Mary Morgan of Staffordshire with her to care for these young children. In return, she paid Mary’s passage. [3]
The George Washington was the first of four ships chartered to carry Latter-day Saints to Zion in 1857. Of the 817 passengers aboard, 670 were classed as ordinary passengers, 142 as handcart Saints, and 1 traveled with help from the Perpetual Emigrating Fund—a revolving credit agency for those who could not pay their own passage. [4]
Emigration numbers that year were down because of the threat of Johnston’s Army sent to Utah to quell a reported Mormon rebellion and because of the heavy drain on the P.E. Fund the year before, when over 2,000 persons drew on that agency for their tickets and had not yet had sufficient time to repay the Fund. [5] Only those who could buy their own tickets were encouraged to come in 1857. [6]
A total of 1,994 Saints left Europe for Zion in 1857. Some 567 would cross the Plains with handcarts, 311 would travel with their own teams straight through to Utah, and 1,116 would locate temporarily in the Midwest to earn additional funds to complete their journey the following year. [7] Charlotte’s family members were classified as “through” passengers—they would purchase a team and wagon in Iowa and go on to the Great Salt Lake Valley before winter came. The emigration officers of the Church were cautioned to have ships on their way before April so Saints would have ample time to be outfitted for the trek to the Valley. The year before, two handcart companies started late in July and were delayed by summer rains and green timber which split and fell apart. As a result they were caught in the mountains and the death toll was alarming. The Presiding Elders were determined such a disaster would not happen again. [8]
The immigrant experience of our British ancestors was an adventure. Each day was filled with new sights and sounds, with the excitement of a new way of life, and with the promise of a new prosperity. Charlotte and her family were off to Zion to build the kingdom of God. She was leaving Babylon behind her and she expected the Lord to provide the way for a safe and joyful journey. She was confident that a better, more full life awaited her. Behind her were the sorrows of losing three children in death and the grief of burying two husbands. She was in a hurry to find the promises of God to the faithful in heart.
Gathering to Zion
America was revealed as the prepared dwelling place of the Saints and the gathering to Zion was a call to go to America. The LDS Church established an emigration system as a cultural cushion to soften the move to a new land and to a new way of life. This system was highly organized, quite efficient, and patterned after the general organization of the Church in its regular functions. The Saints, once they became familiar with the ward/branch setup as newly baptized converts, would continue to function within that program all the way to the Valley of the Mountains of Ephraim and after. One system did the whole job. In this way, much of the trauma associated with emigration to a new land and most of the dangers, including loss of life, were avoided. [9]
The Church formed its own Emigrating Company to provide the lowest cost for travel. It was operated by “called” agents, set apart by General Authorities to arrange block-bookings, purchase contract tickets, exchange money from English pounds to American dollars and to secure religious discounts for missionaries and clergymen, rail fare discounts, bulk purchase of supplies, and the sale of animals and equipment for cash on reaching their destination. [10]
The LDS agent in Liverpool, Orson Pratt, was also a government authorized passenger agent. He was set apart by the Church to attend to the welfare of the Saints. When he had received applications from emigrants within the time limits announced in the Millennial Star each season, he chartered a vessel. He tried to select American ships, for they seemed to cover the distance in less time, and with fewer casualties. He then notified each passenger who had placed a deposit to secure a place, of the expected date of departure and port of embarkation. [11]
By 1857, when Charlotte and Job left for Zion, the Church system was operating smoothly, and the Passengers’ Acts, passed early in the decade by the English Parliament, ensured that each passenger would receive legitimate treatment at the pier. The minimum diet for each adult passenger and the amount of space allotted on board ship were clearly stated on the contract ticket. [12]
No. 77 Orson Pratt, Licensed Passage-Broker 42 Islington, Liverpool and 30 Florence St., Islington, London
PASSENGER’S CONTRACT TICKET
1.A Contract Ticket in this Form must be given every Passenger engaging a Passage from the United Kingdom to any Place out of Europe, and not being within the Mediterranean Sea.
2.The Victually Scale for the Voyage must be printed in the body of the Ticket.
3. All the Blanks must be correctly filled in and the Ticket must be legibly signed with the Christian Name and Surname and address in full of the Party issuing the same.
4. The day of the Month on which the Passengers are to embark must be inserted in Words and not in Figures.
5. When once issued, this Ticket must be withdrawn from the Passenger, nor any alteration, addition, or erasure made in it.
Ship George Washington of 1649 Tons Register to take in Passengers at Liverpool for Boston, on the Twenty-Eighth day of March 1857,
Equal to Names Age StatuteI Engage that the Persons named in margin Adult hereof shall be provided with a Steerage Passage to, and shall be landed at, the Port of __________ in North America, in the Ship George Washington, with not less than 10 cubic feet for luggage each statute adult, and shall be Victualled during the voyage and the time of detention at any place before its termination, according to the subjoined Scale, for the sum of £30.0.0 including Gov¬ernment Dues before Embarkation, and Head Money (if any) at the place of landing, and every other charge, except Freight for excess of Luggage beyond the quantity above specified, and I hereby acknowledge to have received the Sum of £30.0.0 in full payment.
Tis following Quantities at least, of water and Provisions (to be issued daily), will accepted by the Master of the Ship, as required by law— Viz., to each Statute Adult 3 quarts of Water daily, excluding of what is necessary for cooking the articles required by the Passengers’ Act to be issued in a cooked state, and a Weekly allotment of Provisions according to the following scale—Three and half pounds of bread or biscuit, not in¬ferior to Navy Biccuit, one pound of wheat flour, one and half pound of Oatmeal, one and a half pound of Rice, one and a half pound of Peas, one and a quarter pound of beef, one pound of pork, two pounds of potatoes, two ounces of Tea, one pound of sugar, half an ounce of Mustard, quarter ounce of black or white ground pepper, two ounces of sale, one gill of vinegar. At the option of the Master of the Ship, half pound Preserved Potatoes may be substituted for two pounds of potatoes, or three and half ounces of Cocoa or Coffee roasted and ground for two ounces of Tea. N.—Utensils and Bedding to be provided by the Passengers.
Signature in full,____________
Deposit Balance Dated this Twenty Eighth day of March 1857 Total £30.0.0 To be paid at Liverpool, on or before the Twenty Eighth day of March 1857.
Notice to Passengers.—1. If Passengers, through no default of own, are not received on board on the day named in their Contract Ticket or fail to obtain a passage in the Ship, they should apply to the Government Emigration Officer who will assist them in obtaining redress under the Passengers’ Act. 2. Passengers should carefully keep this part of their Contract Ticket till after the end of the Voyage. This Contract Ticket is exempt from Stamp Duty. White all Saints were counseled to keep a journal of their experiences and growth in the Kingdom, only Jessee B. Martin seems to have done so. Much of the account we have for Charlotte’s and Job’s journey to Zion comes from the Martin journal, supplemented by the Millennial Star and Andrew Jensen’s manuscript histories of the emigrating groups. These sources demonstrate the strength and effectiveness of the Mormon system.
Jessee B. Martin, an experienced Elder of the Church, arrived in Liverpool on 23 March 1857, with a group of Saints from Bristol and other points southwest of Liverpool. [13] They were to board the ship George Washington on the 26th. Eagerly they crowded on the dock to see the American vessel—a “fine ship!” Martin called it. He found temporary lodgings for the company nearby and made sure they were secure for the night. [14]
Almost as soon as Charlotte Banford and her family arrived in Liverpool, they were put on board ship, and they stayed on the ship until they sailed. This protected them from high prices in local hotels and from being robbed of their tickets and goods by local thieves. Elder Martin saw that their luggage was stowed on board, that their accommodations matched their contract, that they had sufficient supplementary food to survive the journey and enough cash to meet their immediate needs.
Martin was busy all day March 25th, arranging tickets and last minute purchases for his passengers. On the 26th, he accompanied them aboard. “I worked very hard all day and most of the night getting the Saints on the ship.” Each ticket allowed 10 cubic feet on ship-board for their luggage, and the Banford family was instructed to tie their boxes with rope and secure them with nails before they embarked. “Don’t wait until you’re seasick and unable to do it,” he admonished them. Finally exhausted, Martin lay down on the boxes and slept. During the night, the ship moved from the docks into the Mercer River ready to set sail.
27th March.
“Our ship lay in the River Mercer all day. Elder Benson came aboard with several of the Brethren from the Emigration office and organized the company.”[11] Saints were called together on the upper deck. After singing one of the soul-stirring songs of Zion, prayer was offered up by President J. A. Ray for the blessings of the God of Israel to attend the Saints while journeying to Zion, and for Heaven’s blessings to rest upon all Israel, in their various conditions in life, &c., to which a hearty Amen resounded from the bosom of every Saint on board.
President Benson then proposed Elders James P. Park to be their President, and Elders J. B. Martin and C. R. Dana to be his counsellors, which was unanimously agreed to. The vessel was divided into five wards, and the following Elders were selected to be their respective presidents:—Israel Evans, B. Ashby, J. Carrigan, D. B. Dille, and J. C. Hall. President E. T. Benson then addressed the congregation for about three quarters of an hour, as directed by the Spirit, touching upon the practical duties that would devolve upon them while travelling up to Zion; President Ray, and Elders Hatch, and Lunt followed, making such remarks as were suitable for the occasion. About the time the Meeting was dismissed, we arrived on board: the attention of the Saints was again called, when we proceeded to address them for a short time, upon the subject of patience, promising the Saints great blessings on condition of their faithfulness. The meeting was then dismissed. During the meeting several hymns suitable to the occasion were sung by the Brethren and Sisters in a spirited manner, one of which was—
“Ye Elders of Israel come join now with me,” &p. with the Chorus “O Babylon, O Babylon, we bid thee farewell, We’re going to the mountains of Ephraim to dwell.”
All hearts seemed to be filled with joy, peace, and praise to their Heavenly Father for His goodness in giving them an understanding of the Gospel, for making known to them that the hour of His judgments (upon Babylon) were at hand, and for making a way for their deliverance. About 6 o’clock we bade farewell to all on board. Three cheers for “Mormonism,” were given by the vast concourse, led by President Benson, making the air ring with—Huzza! Huzza! Huzza!—handkerchiefs and hats were waved until we were out of sight. May God bless and preserve His Saints. [15]
28th March.
“At 5 a.m. the George Washington weighed anker and started out for America. And many songs of Zion was sung by the merry hearted Saints.” These two favorites were probably among the songs Charlotte and Job and the little Banfords joined in singing: [16]
MY NATIVE LAND, FAREWELL The gallant ship is under way To bear me off to sea, And yonder floats the streamer gay That says she waits for me. The seamen dip the ready oar, As rippled waves oft tell, They bear me swiftly from the shore; My native land, farewell! I go devoted to His cause, And to His will resigned; His presence will supply the loss Of all I leave behind. His promise cheers the sinking heart And lights the darkest cell, Exiled pilgrim’s grace imparts; My native land, farewell! -W. W. Phelps ON BOARD THE GEORGE WASHINGTON
On board the George Washington All joyful and lighthearted, Bound Zionward, eight hundred Saints, From Liverpool we started. We’re English, Irish, Scotch, and Welsh Assembled here together; Resolved to do the will of God, Whate’er the wind and weather. Then sing aloud ye Saints of God, In one united chorus; Old Babylon well leave behind, For Zion is before us. (Tune: Yankee Doodle) —Anonymous
The day was glorious and the Saints crowded the rails watching the land disappear and the gulls swoop down to scavenge the waves. Some even threw bits of bread saved out from their breakfast for that purpose.
29th March.
The sea became rough and some of the passengers experienced sea sickness. Since the day darkened early with the coming storm, they retired immediately after dinner and prayers.
30th March.
“This day there was much sea-sickness; the passengers were throwing up all over the ship and everyone looked sick and felt sick.”
31st March.
“This morning the winds began to blow a gail and the sea began to rowl and the waves ran high and sea sickness was verry bad. The winds continued to blow hard all night and the boxes and tins ware rowling about the ship all night. And we ware verry sick and felt that dry land was the best place for us,”
Crossing the Atlantic
The inconveniences suffered by the handful of first-class passengers helped at least to keep their minds off the conditions of those who traveled in the.bottom of the ship. Steerage was only a few feet below but as far apart as the nether world.
I heard the mate order the hatchways to be fastened down (an order indispensably necessary to the safety of the ship.) The order was quickly obeyed, and from that time commenced our suffering. The increasing violence of the storm, the moaning and creaking of the ship, the howling of the wind, and the roaring of the waves, was horrible to those not accustomed to such scenes… About midnight, a number of boxes and barrels broke loose and rolled from side to side, according to the motion of the ship, breaking the water cans and destroying everything capable of being destroyed by them; to fasten them was almost impossible, for we could not keep ourselves from sliding down without grasping something. In a few minutes the boxes and barrels broke to atoms, scattering the contents in all directions—tea, coffee, sugar, potatoes, pork, shirts, trowsers, vests, coats, handkerchiefs, &c., &c., were mingled in one confused mass. The cries of the women and children was heart-rending; some praying, others weeping bitterly, as they saw their provisions and clothes (the only property they possessed) destroyed. The passengers being sea-sick, were vomiting in all parts of the vessel; the heat became intense in consequence of the hatchways being closed down, and the passengers, [800] in number, being thus kept below, we were unable to breathe the pure air or see the light of heaven but a few hours at a time. The scent arising from the matter vomited up, and from other causes, became intolerable. Things continued in this way until the fourth day, when the storm abated, and the hatchways were opened. Most of the passengers were so eager to get on deck that they pushed each other off the ladder; several were severly hurt… [17]
We had none of the modern comforts of travel. The sleeping quarters were cramped and we had to do our own cooking in the galley of the boat. We were all seasick except father, mother the longest of all. Father had to do the cooking in the meanwhile and take care of the sick…Father didn’t know much about cooking. I remember his experience with split peas. He put three quarts of peas in the kettle with a corresponding amount of water. When the water began to boil and the peas to swell, he had to keep on adding water until the peas became soft. Such oceans of peas—peas in all kinds of containers—peas everywhere. For days we ate peas and pea soup. [18]
The sea was like a boiling caldron covered with foam: the maddened wind seemed to play with the watery element, dashing the billows into spray, and hurling them against and upon the deck of our noble vessel, until she seemed to creak and tremble in every joint. It was the grandest sight I ever saw. I had often felt a curiousity to view the sea in a storm, but that was fully gratified; and unless it is the Lord’s will that it should be otherwise, 1 do not care about witnessing a like scene again, and I think I may safely say that this was the mind of all on board: anxiety and dread were depicted on the countenances of the passengers: and the officers and crew evidently felt anxious as the shades of night gathered around us. Myself and the brethren had not forgotten our God, and we now realized that He was with us, for we had the testimony of the Spirit continually within us, that all would end well. During the evening we occasionally sung one of the songs of Zion, which seemed to cheer and comfort the passengers much. One of them particularly desired us to sing, for he said he had noticed that whenever we sung, the wind seemed to lull for a time. About nine o’clock in the evening we retired to our berths, but not to sleep, for it required constant care and exertion with the most of us, to prevent ourselves from being pitched out headlong on the deck. We unitedly exercised our faith, and towards morning the wind and the sea abated. When we arose, the elements were calm, and the change in the countenances of the passengers, as they made their appearance in the saloon, was quite as great as the change in the weather.” [19]
2nd April.
“The sea was quite calm today and we began to feel quite well…and the merry voices againe was herd singing the songs of Zion.”
6th April.
Conference was held aboard the George Washington. “Even the elements appeared to smile upon us and unto God and the Son be all glory forever and ever, Amen.”
Strict discipline was maintained by company leaders over the activities of the members: The center of the ship was reserved for married couples with single men in the bow and single women in the stern. Under the direction of the elected officers of these smaller groups, passengers arose about 5 or 6 o’clock in the morning, cleansed their respective portions of the ship, and threw the rubbish overboard. This attended to, prayers were offered in every ward, and then the passengers prepared their breakfasts. During the remainder of the day they occupied themselves with various duties. At 8 or 9 o’clock at night, prayers were again offered and all retired to their berths. Since there were multinational groups on the ship, services were given in sections in each of the languages represented: Welsh, English, German. [20]
Such regularity and cleanliness, with constant exercise on deck, were excellent conservatives of the general health of the passengers, a thing already proverbial of the Latter-day Saints’ emigration. James Linforth, a contemporary writer, reported in 1855 that, as a result of the exemplary behavior of Mormon immigrants on the voyages, “few ships now reach America without some conversions taking place.” [21]
As in a regular LDS ward, there were many jobs so that all active members could participate. They served as counsellors to the president, as officers under the bishop of each ward, as committee men, as security officers, as captains over groups of families, as stewards over provisions and water supply, or as watch over firearms. The women were responsible to clean-up and keep the children instructed and occupied peacefully. And each one had a superior to report to.
The Saints provided their own entertainments—to which they invited Captain Comings and other officers of the ship. They held concerts, choirs, dancing, and impromptu dramatics. [22]
These activities allowed plenty of time for Job Pingree, not yet 20, and Mary Morgan to become acquainted. Actually, such an ocean voyage offered a most romantic setting for courtship, with exciting discoveries to be made about each other and about the new life to which they were headed. Of such conditions are the best of dreams made.
19th April.
“We arrived this day in Boston harbor.” The George Washington had a speedy voyage of 23 days with only 4 deaths and 1 birth on the ocean. Jessee B. Martin, 1st Counselor, and Amos M. Musser, Secretary of the company, presented a fine commendation to Captain J. S. Cumings and Dr. Greely, the ship’s surgeon. Captain Cumings replied: “I am free to acknowledge that on no previous voyage have my passengers conducted themselves so orderly and peaceably as those in your charge: cleanliness, morality, sobriety, reciprocation of favors, and general good behaviour were pre-eminently conspicuous in their conduct and character.” [23]
The passengers were unable to go ashore because a violent storm arose. The Captain used a double anchor to keep the ship from being cast onto the rocks. On the 22nd they docked in Boston and health authorities came on board to certify that the company was free of communicable disease.
23rd April.
“The Saints bound for Iowa left the ship and boarded the train for Albany, New York, at 4 p.m. We traveled all night in cattle vans.”
24th April.
“Arrived in Albany. Our baggage was removed and taken across the Hudson to another station. We traveled 2nd class coach to Buffalo. Passed through the Mohawk River Valley.”
25th April.
“Arrived at Buffalo at 11 o’clock a.m. Saw the falls of the River Jenessee. Part of our company traveled in 1st class and part in 2nd class coaches. We was verry comfortable.”
26th April.
“Arrived in Cleveland at 7 1/2 a.m. We camped under a woodshed with tent covers over us and cooked our victuals over open pit fires. This day people stared at us as we got into the cars to continue our journey, shouting that we were going to the Valley to be shot down and to marry Brigham Young. They stood around our carriages, as though we were some strange beings from some other planet.”
27th April.
“We slept on blankets on the floor of the railroad cars and arrived in Toledo at 1/2 past 12 p.m. On to Chicago we traveled in 1st class carriages and slept in our seats.”
28th April.
“This night I stood guard for 2 hours to keep out ruffians traveling in other cars.”
29th April.
“Arrived in Chicago, 8 hours late.”
30th April.
“Arrived in Iowa City at 11 o’clock a.m. We was met by Elder Tuttle. He arranged teams to carry our luggage to the camp ground, 3 miles west of the city,”
Elder James A. Little, the Church Emigration Agent for Iowa City also met the Martin Company. He had arrived at the outfitting place the day before. With considerable exertion he and the brethren of the company succeeded in getting the tents, wagon covers, and other commodities which he had purchased for the immigrants on the campground, and, considering that the luggage of the company had not yet arrived, except what little they had brought along for immediate or daily use, they were made quite comfortable for the night. On the first of May a supply of provisions was brought, and the tents were more permanently arranged. The bulk of the immigrants’ luggage also arrived in the evening of that day, after which everybody set busily to work preparing for the journey across the Plains. [24]
3rd June.
“Elder Little organized the company and appointed myself as Captain. We traveled 4 miles. The cattle were wild and we had difficulty getting that far.”
The Jessee B. Martin Company was the first wagon company to leave Iowa City in 1857. There were 192 souls, 34 wagons, 130 oxen, 7 cows, and 1 horse purchased later so Elder Martin could keep track of his train. [25] This company included Charlotte Banford, Job Pingree, Mary Morgan, and the Banford children with their wagon, their yokes of oxen, and their milk cow. Whether or not they shared their wagon with other Saints is not stated. [261
It is at this point in their journey that the Banford family received full benefit of the tight organization which the Church had put together. Each company was organized into tens and hundreds, with men appointed to see that each wagon and its Saints were ready to travel. During the trek across the Plains, the captains of these smaller units were responsible for the well-being of each family in their care—food, shelter, clothing, spiritual succor, condition of animals and equipment were checked and watched over with a paternal concern. Problems were reported promptly to appropriate Church officers. And general reports were forwarded by courier or wagon train to the brethren at points along the way so that the condition of the immigrants could be monitored at all times by Church leaders. These reports were often printed in Church newspapers for the general Church members to see as well. [27]
Bulk purchases, voluntary contributions of members who had already reached the Valley or who had not yet emigrated, gold dust converted to dollars and provisions from missionaries sent to the gold fields for that purpose, and other aid enabled each Saint to acquire what he needed to make the trek to the Mountains of Ephraim at the lowest possible cost. This ensured that the resources which Charlotte had brought with her would cover her needs on the journey west and after they arrived in Great Salt Lake Valley.
A complete outfit for traveling west was a costly investment. Charlotte had evidently planned wisely for she was able to purchase a double team and a wagon of her own. The following estimate was supplied by a Mormon elder who traveled the route to Utah frequently. Since it approximates what Charlotte took, it is reproduced here in total. She did not have a stove.
2 yokes oxen at $180 to $200 1 cow (milch) $25 1 waggon $87.30 1 double cover. $8.50 2 ox-yokes $8 1 ox chain $1.50 1 tar-bucket …. $1 1 large tent ($9 for smaller sizes) $15 Camp equipment, axes, spades, shovels, triangles for fires, & c.$10 600 Ibs. flour ….$25.50 100 Ibs. ham and bacon . .$14 150 Ibs. crackers (sea biscuits).$13.13 100 Ibs. sugar ….$9.50 25 Ibs. crystallised sugar. .$3 24 Ibs. raisins ….$4 20 Ibs. currants….$3 25 Ibs. rice….$2.25 1 bushel dried apples …$6 1 bushel dried peaches..$4.30 1 bushel beans….$2 1 stove……$28 Grand total $190.98
The experienced emigrant, it may be observed, carries with him a little of everything that may or might be wanted; such as provisions, clothing, furniture, drugs, lint, stationery, spices, ammunition, and so forth: above all things he looks to his weapons as likely to be at a pinch his best friends. [28]
From Iowa City the Jessee B. Martin Company took the Handcart Trail also designated on some maps as the old Des Moines Trail. This trail was not as heavily traveled as some of the others and Martin concluded that they could make better time, there would be less competition for prairie grass, and the water supplied by creeks and rivers would allow for a more flexible travel schedule. This trail, however, exposed the immigrants to the harassment of anti-Mormon hecklers all along the route—but Elder Martin could hardly have anticipated this problem. [29]
Code of Rules for Crossing the Plains, 1849
1. That each Ten shall travel ahead alternately, according to their numbers.
2. That all lost property, when found, shall be brought to Captains of Fifties’ quarters.
3. That all dogs shall be tied up at dark to prevent annoyance to the guard.
4. That no man shall be allowed to leave the camp by himself nor without the consent of his captain.
5. That it shall be the duty of the Captain of Tens to instruct their men to attend to their family prayers, at the sounding of the horn.
6. That it shall be the duty of the Captains of Fifties to see that the guard shall be placed around the camp at half past 8 o’clock of each night to relieve the captains of herd whose duty it shall be at the sound of the horn in the morning, with the men and boys exempt from guard duty, to take charge of the herd until the night guards are again posted.
7. That the sounding of the horn in the morning shall be the signal for the camp to arise and attend to the duties of the morning.
8. That the camp shall be ready to start-each morning at half past 7 o’clock.
9. That implicit obedience to the officers is required of every man in the camp.
10. That each man owning horses or mules be required to bring them into camp at sundown and make them fast.
11. That it shall be the duty of each teamster when the herd is driven in at night to see that his team is on hand, or in the herd, without fail.
12. That every member of the camp be at their quarters at nine o’clock and that the guard cry the correct time without making any unnecessary noise.
This code included many features that became standard, but a few points from other years’ rules should be noted. In 1848, each waggon was to have a gun and fifty rounds, and each outfit was to be inspected before the journey. Each fifty was to have a blacksmith and a waggonmaker with tools. There were to be weekly halts for washing and baking, while Sundays were to be set aside for rest and worship. The rules of 1852 laid down penalties for neglect of guard duty: public reproof for the first offence, and for the second, extra herding of cattle. Those of 1853 prohibited card-playing in camp. Those of 1854 made it clear that all able-bodied males over sixteen were to stand guard; precautions were to be taken against careless handling of firearms; and each Ten was to have a strong rope suitable for use in fording streams.
The Mormon converts grew accustomed to these rules, and to the necessary routine, during the early and easy stages of the journey. The country had been travelled over enough for crude bridges to be found over the smaller streams. By 1848, a hundred waggons a day could cross the Elk Horn by a ferry, consisting of a raft operated by heavy ropes slung across the deep and fast-flowing water. Other rivers could be forded, though sometimes double teams had to haul the waggons, and men had first to mark, with long sticks, a path solid enough for the heavy wheels. [30]
As the wagon train proceeded across Iowa, the weather turned unseasonably hot. All the ladies sleeping in tents caught fleas. Mud holes, left behind by thunderstorms, were filled with brush and branches so the wagons could travel over them. When they reached Adel, some miles west of Des Moines, they had to skirt the town for small pox was raging there. This led to a dry camp and the following day, the rain poured down on them in torrents.
Martin had contracted for the cattle in Iowa City, but the demand of previous seasons had depleted the supply and he had to travel several miles to the north to get what he needed for the company. There were some very wild steers in the herd and they caused continual problems all across Iowa. [31]
As the company neared Council Bluffs, sickness took its toll. The children were all afflicted with measels and Richard, the baby, died with black canker. Now this happened shortly after they started in the ox team caravan. Mrs. Banford hurried and walked ahead of the train and reached the next settlement sometime in advance of the main party. There she purchased lumber, and they made a crude but strong casket for their dear little baby. Just at evening, they buried him at the side of the road. Next morning, as the train made preparations to resume their journey, they found that the wolves had dug a deep hole at the side of her baby’s grave. Heavy was the heart of that dear mother as she turned her eyes west to face she knew not what, but with a faith that God would help her through. [32] Almost the exact burial place can be determined from the brief entry in the company diary: [33]
22nd June. We traveled 10 miles and camped for dinner. Then we traveled 9 miles crossing Silver Creek. Then we traveled 6 more miles before dark and camped on Kagg Creek. This day Sister Banford’s child died and was buried near this creek.
Two days later they ferried across the Missouri and camped at Florence, Nebraska. That night the heavens really opened and flooded the beds under the stars, the wagons, and even the tents, and so that the company had to spend the night standing up. We had nearly 300 miles to travel to Florence on the Mosuri River which we crossed on a ferry boat and while crossing we herd of Parley P. Pratt being killed near St. Louis. The government was fitting up the Johnson’s Army so called to come to Utah to kill the Mormons, so the people said. From Florence to Utah then it was not setled, it being wild and barren country, settlers being wild Indians. We had singing and prayers every night and morning in our camp. At Mosuri River we met some apostates who told lots of bad things about Utah. Also we met some missionaries from Utah. Semor B. Young was one of them. They came with handcarts and [the] corus [chorus] of their song was “Cheer Up Ye Elders, we to the world will show that Israel will be gathered soon, and the Oxen are too slow.” Apostle John Taylor passed us here, going from New York to Utah. Some of the Elders went with Mm as a guard for some days. [34] At Winter Quarters (Florence) the members of the company replenished their supplies and while the brethren repaired and outfitted the wagons, the sisters washed and cooked for the rest of the journey.
The Mormon Trail from Winter Quarters to Utah had been measured with a roadmeter designed by William Clayton and Orson Pratt in 1848. Using this device—a small instrument attached to the wagon wheel which counted the revolutions—and Clayton’s mile-by-mile description, published as the Latter-day Saints Guide Showing all the Springs, Creeks, Rivers, Hills, Mountains, Camping places and other notable places from Council Bluffs to the Valley of the Great Salt Lake… Together with remarks on the nature of the land, timber, grass, etc., the company could measure their journey west. They could follow the trail to water and timber and grass avoiding those stretches barren of support for a wagon train of considerable size. The sample pages included here illustrate the contents. All church wagon trains carried a copy of this guide. [35]
Along the banks of the North Platte River, just before they reached North Bluff Fork, the cattle stampeded. It took all the men and many of the women to bring them under control. The total results, however, were disastrous. Again Jessee B. Martin’s journal provides important details. Other eye-witness accounts of the stampede are also included as they emphasize the horror of the event and the lasting impression it made on the company members. Amos Milton Musser’s account, however, is quite matter of fact. He reports the stampede, and while he gives it due importance without passing over it too quickly, he places it within the perspective of the whole journey—general health and unanimity of feeling. Even disaster seemed less traumatic when placed in the context of Zion and the protection/chastisement of God. The Saints were expected to learn from the lesson and they seemed to accept their losses and learn.
17th July. On the Platte River, near North Bluff Fork. Several cattle were lost during the night. The decision was made to send three families back to Genoa to await another company, since the loss of cattle,had badly crippled the ability of the company to reach the mountains without difficulties. A quarrel broke out in the camp, and while the brouhaha raged on, the rest of the herd stampeded unexpectedly, overturning wagons, over-running children and adults alike in their hurry to get out of the way.
Edward Howard and John Bamford (Banford) were killed, Martha Banford was seriously injured and several others were injured in the stampede. After all was made quiet, the cattle sent to herd and the wounded taken care of, I called a meeting and talked with the Saints 3/4 of an hour on the division and rebellion in the camp, showing them that the chastening hand of the Lord was upon them and that I would not move from that ground unless they would covenant before God to listen and abide my counsel from that place to the vallies of the mountains. I then told them if they would keep the covenants they had made in humility, they should move from that place in quietness and without stampeding. We then buried our dead and mended several wagons and formed a corral. I called a testimony/prayer meeting and a different spirit pervaded the camp.” [36]
Charlotte’s account:
Many of the camp were sick with fever and chills, and the Banford children were stricken also, Mary Ann being especially sick. The oxen had given them much trouble and were particularly nervous this evening. One of the neighbor sisters came to their wagon with a poultis to try and relieve the little girl, just as the oxen stampeded. Mrs. Banford clung to her hand to keep her from being trampled and carried away. Then, she heard Martha screaming at the back of the wagon, and ran to help her. Her hip had been broken in the onrush of the frenzied animals. A few feet away lay her youngest, John, crushed and lifeless. What a wreck in so few minutes. Wagons smashed, supplies everywhere, and the father of another family killed at the same time.
Once more they left a little grave by the roadside, but with a brave heart, they trudged on. Never throughout her life did she [Charlotte] regret that she had cast her lot with the Latter-day Saints. In the evenings, the camp gathered around the bonfires and offered up prayers and sang their songs of praise. They were blessed and comforted and finished the trip into Salt Lake Valley without further misfortune. [37]
Job’s account;
I walked all the way from Iowa City to Utah and every other night had to be on guard half the night with the cattle. We got along pretty well til we got to the Plat river Bottoms Then we had trouble with our cattle stampeding, running off, several of them lost, one of ours [was lost] so we had to work a cow from there to Utah. When we camped at night our wagons were put in the shape of a horse shoe, only left narrow so we could drive the cattle in to catch them. One morning when we were yoking them up and hitching them to the wagons they stampeded—running over people and one old man was killed. My mother had a little boy killed and her daughter Martha’s hip was broken so she had to be hauled in the wagon all the way to Utah.
At this place Elder Latey and several others left the company and went back to Omahaw and lived there. At this place we could see the land black for miles with buffalow. Also we saw many little lots of deer grasing at adistance from us. In our travils we crossed many streams of water. [On account of the] loss of cattle the ladies had to walk and to save them wading streams, I carried many of them over. [I] selected places for our camping, feed for cattle and water and wood or buffalow chips to cook with. There was a handcart company caught up with us; sometime it was ahead of us and sometimes behind, till we got to Salt Lake City, the same day—12 September 1857, our cattle’s feet got tender, had to throw them down and shoe them. Me and R. McQuarrie always done them. [38]
Milton Musser’s account: 19 August 1857. Report of Elder A. Milton Musser to Elder John Taylor, editor of “Mormon”
We are now within 7 miles of Fort Laramie under circumstances truly prosperous. Thus far we have been blessed beyond anticipation or expectation. We have lost but one ox and left but one wagon, and that an old one not worth hauling half this way.
General health prevails and a unanimity of feeling exists throughout. This last, you know, is a striking or prominent characteristic of the Latter-day Saints. Yesterday we unanimously deputed Elder W. G. Young to precede the emigration companies to the valley, that he may be enabled to report at headquarters their exact position and circumstances, and that they may in time receive succor if necessary.
I regret to have to mention several deaths, and the loss of a number of cattle through stampedes, in Captain Martin’s and Captain Hofhein’s companies. The first of these companies lost a number of cattle in the stampede, so laming the train that several families were called to return to Genoa. Brothers Latey, Greener, Gillis and Keates, with their families and friends were those that returned. Brother E. Howard from Sheffield, aged 65, and a daughter of Sister Banford, aged 4 years, were the sufferers. They were interred in a double grave which formed a melancholy feature of the fatal spot where the tragic scene occurred. A Sister Rogers, and a daughter of Sister Turner’s were seriously injured, so much so that their recovery was hardly looked for. Captain Hofhein’s train lost upwards of 30 cattle. No human suffering I believe. The hand-cart companies are as far as I can learn, going along pretty well, but slower than was expected. [39]
published 19 September 1857.
Chastened and humbled, the company completed the rest of their journey in peace. An immigrant letter sent to relatives in England described some of the aspects of their journey and gave this advice to prospective immigrants: We traveled some days thirty and other days twenty and fifteen miles a day. Some days less. We went according to feed and water for the oxen. So we traveled with our wagon 14 hundred miles and walked nearly all the way under an American sun which is much hotter than it ever is in England. I left off my stays and we all put our light clothes on. We was much plagued with the misquitoes. We were four nights together without sleep. They are much worse than bugs. I wore out two pairs of shoes. They are 3 & 4 dollars a pair here and the leather is very poor here…We had to cross a creek eleven times some times up to the middle in water and often over boot tops in mud. You have no idea of the roads here.
It is a long and tedious journey. When you come to Liverpool buy some good potatoes and molasses and red herrings and flour and bring a few pickles and a pot of preserves and with what you will have allowed you, you will be first rate. If you can bring some currant bread and some sugar it will be very useful and keep your food to yourself and do not mess with any one. Bring your kettles and pans with you. They will be useful all the way. Bring your pots and a good supply of boots and bring a good crow nest or two with broad brims to keep the sun from burning your face. [40]
Job Pingree, his mother and his half-brothers and sisters were part of a wave of British emigrants who left Liverpool for the valleys of the mountains between 1850–1860—the peak of Mormon emigration. These persons constituted more than 22% of the total population of Utah. Some 50% were skilled or semi-skilled and professional people; 52% of these British emigrants were adults under 60 years of age: women still in their child-bearing years and men facing productive activity for industrial and commercial development. These were the Saints Brigham Young sought for the building up of the Kingdom of God in the deserts of Utah. These emigrants were not soldiers of fortune seeking opportunity on foreign soil nor returning to their homeland with their booty. They were members of stable family units, seeking a place in Zion. [41]
Why do the Saints of God gather together in Zion? First, because God commands them to do so. His children consider it their duty to obey. Second, because God’s holy word cannot be fulfilled unless His children build up the kingdom of God on earth prior to the coming of heaven’s King. So they hasten to where God can use them for performing this work. Third, because God has decreed wars, famines, pestilence and many other dire calamities upon the wicked nations of corrupt modem Babylon. His children flee from the wrath of God on their wickedness. Fourth, the virtuous daughters are seldom safe when from home in the Christian cities and towns of Europe. They want to preserve their daughters in purity before the Lord. Their youthful sons are unsafe unless in the care of their parents. Numerous public and private prostituted daughters of Eve, are ever on the alert to entrap and seduce inexperienced youths. Therefore, they flee where such walking machines of seduction cannot get them. Fifth, because they want their children to be indoctrinated in truth. They want the knowledge of God, so they can gain eternal lives.
Those who obey this command and continue faithful unto him will have bread when thousands among the nations of the earth will be wasting away for the want of it. They will enjoy peace when the wicked nations of the earth are being depopulated by horrid wars; they will enjoy health when dire and loathsome diseases are laying low in the dust millions of the wicked in proud Babylon; they will be happy when hellish misery will be the portion of the wicked outside of Zion; and they will bask and luxuriate in the knowledge and blessing of the celestial world while those who fear not God who keep not his commandments, and who persecute his people, and will not repent, will be grovelling and suffering the bitter curses and hot indignation of a wrathful and avenging God. [42]
When Charlotte and her family members finally reached their journey’s end, the protection and supervision of the church continued with assignments into a local ward where they could practice their own occupations and build a kingdom for themselves. They gathered into Ogden Village; they participated in the regular meetings of priesthood quorums, Sunday schools, and retrenchment societies of the Ogden 1st and 2nd Wards. They were part of the United Order of Ogden organized, 17 May 1874—one of 220 orders throughout the Intermountain West. Job formed one of the first cooperatives for financial and social security, and he worked with others to fence fields, build bridges and dams, and irrigate the land.
Job demonstrated his faith by taking plural wives and by consecrating his energies to the church for the building of the Kingdom of God.
In all cases in making new settlements the Saints should be advised to gather together in villages as has been our custom from the time of our earliest settlement in these mountain valleys. The advantage of this plan, instead of carelessly scattering out over a wide extent of country, are many and obvious to all those who have a desire to serve the Lord.
By this means the people can retain their ecclesiastical organizations, have regular meetings of the quorums of the priesthood, and establish and maintain day and Sunday schools, Improvement Associations, and Relief Societies. They can also cooperate for the good of all in financial and secular matters, in making ditches, fencing fields, building bridges, and other necessary improvements.
Further than this they are a mutual protection and source of strength against horse and cattle thieves, land jumpers, etc., and against hostile Indians, should there be any; while their compact organization gives them many advantages of a social and civic character which might be lost, misapplied or frittered away by spreading out so thinly that intercommunication is difficult, dangerous, inconvenient and expensive. [43]
—President John Taylor
Notes
[1] “Life of Job Pingree,” op. cit, pp. 1–2.
Source: Brent Bunker