Lamanites Continue to Blossom
“Our western tribes of Indians are descendants from that Joseph which was sold into Egypt, and that the land of America is a promised land unto them.” HC 1:301-315. I believe the “blossoming as a rose” has come in the past and continues today in the Spirit world. Read the scripture below very carefully.
“But before the great day of the Lord shall come, Jacob shall flourish in the wilderness, and the Lamanites shall blossom as the rose. Zion shall flourish upon the hills and rejoice upon the mountains, and shall be assembled together unto the place which I have appointed.” D&C 49:24-25
Editors Note: “Before the great day of the Lord”, is when? NOW! When will the Lamanites blossom as the rose? THEY ARE RIGHT NOW! Have they already blossomed? SOME HAVE! Do they continue to blossom? YES! Where are they still blossoming? IN THE TEMPLES AND SPIRIT WORLD! Don’t underestimate the Lord and His PROMISE to these great people.
The articles you read below have stories of hundreds of Lamanites blossoming and making baptismal covenants. What have we done in our lives to assist, contribute or bless the lives of our wonderful Lamanite brothers and sisters? Are we still trying to help. Are we still looking? The Lord has not said to stop helping Him find and convert the Children of Lehi. Remember the Book of Mormon was written for THEM, and we saints of today are to bring it to them.
Today in Aug. of 2023, I believe in a “Second Harvest” which is possibly yet to come. I believe the leaders of nations may turn towards God and repent for a period of time before the great Coming of the Lord. It could be very soon. I look at the many people of the world who have never heard of the Book of Mormon, and it is a tremendous number. What about those in Israel, Saudi Arabia, China, Iran, Pakistan, Iraq, Antarctica, Greenland, and many Isles of the sea yet to be found? God loves them and I believe they will have the opportunity during this possible “Second Harvest”, that could be soon. It may be just what the world needs before the great ushering in of the Lord’s Millennial reign. Our Government is hanging by a thread today. Christ will win and Satan will fail at one of his last efforts to enslave us and our dear children. “The Deep State”, or Cabal of this world will come crashing down and the way will be opened to bring the Book of Mormon to the attention of millions who don’t have it, or who have never heard of it. Keep your eyes open for the Lord’s chosen leaders, President Russell M. Nelson and many others chosen to assist. The “Blossoming” will continue in my opinion, and hopefully it will come before that great Second Coming we all look forward to.
Finding the Temple Records
In speaking of the Lamanites “Blossoming as a Rose”, remember the amazing miracle in about 2015 discovered by Rod Meldrum and Robert Goodwin? Delores Kahkonen then continued to do the work for these Chiefs and other wonderful Latter-day Saints such as, Michael Bedard and Mike and Betty LaFontaine continue sharing with these blessed Lamanites of today.
Rod Meldrum said, “The deep understanding of the proper role and procedures in good government exemplified by Canassatego in his discourses with many of the Founding Fathers may have contributed to his being included in a little-known account in the history of the Church. I have recounted many times this story of how a Native American chief by the name of Canassatego had instructed some of the Founding Fathers during a particularly difficult negotiation, thereby being an instrument in establishing the inspired Constitution of the United States.
Many Latter-day Saints are aware that in August 1877 at St. George, Utah, Wilford Woodruff, the temple president, and his recorder received visions that vicarious temple ordinances for the Founding Fathers and other eminent men and women were to be performed. On August 21, 1877, temple ordinance work was undertaken for them. However, few church members are aware that baptisms by proxy were also performed for 85 Native American Chieftains. That was done August 29, 1877, only a few days following the ordinance work that had been done for the Founders. One of the historically significant chieftains of that illustrious group was Canassatego. The death of President Brigham Young on that same day resulted in the temple presidency leaving for Salt Lake City with only the chieftains’ baptismal work accomplished. Their remaining temple work seems to have been accidentally forgotten until I showed images of the temple registry during a presentation at St. George. In that audience was Delores Kahkonen, a Cayuga of the Six Nations/Iroquois. She literally jumped from her chair exclaiming, “Those are my people!” During the next two years she would be instrumental in researching each of those chieftains and facilitating the completion of their temple ordinance work including sealings to their spouses.” (January 26, 2019 by Rodney Meldrum.) Additional information here
Michael has finished his 7-year project of painting the 85 Indian Chiefs. See him in person with the ORIGINAL ART at the Firm Foundation Event, Sept 15 and 16. Michael will speak from 2:30 to 3:15 on Fri Sept 15th.
Tickets Here: / List of Speakers Here
See all of Michael’s beautiful Art HERE! https://bedardfinearts.com/
A True Miracle
The stories about the Founding Fathers and other Prominent Men and Women and Native American Chiefs, in our early history cannot be told too often. I believe a true miracle has happened. First on August 22, 1877 when the Founders and prominent men and women were baptized for the dead in the St George Temple. Just one week later on August 29, 1877, in the same temple 85 Native American Chiefs were baptized.
“It is with great pleasure that I can report all of the eighty-five Chiefs’ ordinances, including sealings, were completed by the 25th of Aug. 2017, four days before the deadline that I had set. I cannot begin to tell all the incredible spiritual events that I experienced and the many others that were reported to me. It further testifies of the great importance that the Lord has placed on this noble work.
What a glorious feeling it was to know that these illustrious Indian Chiefs can now go and teach their people in the spirit world. It thrills me to think of how many Lamanites will be ready to have their temple work done when the millennium is ushered in. Additionally, these Indian Chiefs now have the ability to influence those here on earth as well. Oh, the joy one is continually immersed in when engaged in the Lord’s work is indeed reward enough. And those who have helped in the vicarious work of these honorable Chiefs will know that it is partly due to their efforts along with the labors of the above mentioned Lamanite Chieftains that so many will be brought into the Lord’s fold.” Delores Kahkonen Cayuga Iroquois Native. See Delores’ own story here.
Ruins of Great Cities
“…When…first commanded to testify of these things they [The Three Witness] demurred and told the Lord the people would not believe them for the book concerning which they were to bear record told of a people who were educated and refined, dwelling in large cities; whereas all that was then known of the early inhabitants of this country was the filthy, lazy, degraded and ignorant savages that were roaming over the land. The Lord told us, in reply that he would make it known to the people that the early inhabitants of this land had been just such a people as they were described in the book, and he would lead them to discover the ruins of great cities, and they should have abundant evidence of the truth of that which is written in the book…” – David Whitmer, Interview with James H. Hart (Richmond, Mo., 21 August 1883), as printed in Deseret Evening News, Salt Lake City, Utah
Joseph Sees the Lamanites
“From his early tutoring by Moroni to his personal visits with numerous Native American chiefs, Joseph Smith sought to bring to this chosen people the glad tidings of the restoration.
“Although the Gentile threat may have temporarily halted extensive activity among the Native Americans, the ardor of the members in contemplating the Lamanites’ eventual redemption was not abated. William W. Phelps wrote to Oliver Cowdery in 1835:
Our government has already gathered many of the scattered remnants of tribes, and located them west of the Missouri to be nationalized and civilized; . . . I rejoice to see the great work prosper. The Indians are the people of the Lord; they are of the tribes of Israel; the blood of Joseph, with a small mixture of the royal blood of Judah, and the hour is nigh when they will come flocking into the kingdom of God, like doves to their windows. (193).
At a meeting in Kirtland, during that same year, Joseph Smith proposed a mission for the Twelve throughout the eastern states. It was there resolved that Brigham Young should “go immediately from this place to an adjacent tribe of the remnants of Joseph, and open the door of salvation to that long dejected and afflicted people” (HC 2:224–25). Brigham Young was not then president of the Quorum of the Twelve, but the promise that this appointment would “open the door to the whole house of Joseph” (222) seems prophetic in view of his labors among the Lamanites when the Saints moved to the Rocky Mountains. There is no record, however, that his early mission resulted in any substantial work among that people (see Young 11).
Indicative of the continued concern for this chosen remnant was the dedicatory prayer of the Kirtland temple, received by revelation, wherein Joseph prayed:
And cause that the remnants of Jacob, who have been cursed and smitten because of their transgression, be converted from their wild and savage condition to the fullness of the everlasting gospel; That they may lay down their weapons of bloodshed, and cease their rebellions.
And . . . come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee. (D&C 109:65–67).”
What of Joseph’s Efforts? There seems to be a perception that Joseph’s efforts among the Lamanites were not only relatively unsuccessful but even superficial. It has been argued that “the initiative for [such] missionary work lay more with the members of the Church than with Joseph Smith” (Parry 74), and that Joseph did not see the redemptive work among the Lamanites “as essential to the ‘building up of Zion’” (72). To the contrary, Joseph’s commitment to the Book of Mormon promises to the Lamanites and the need to find a long term home for his people appear to have been closely connected priorities. Oliver B. Huntington recorded that early in the settlement of Nauvoo, Joseph Smith, Sr., confided in him that it had been revealed to the Prophet that the Church would stay in Nauvoo just seven years and “when we left there, we would go right into the midst of the Indians, in the Rocky Mountains” (18). Similarly, efforts by Lyman Wight and Jonathan Dunham appear to have combined proselyting the Lamanites and exploring for a new home for the Saints in their midst (Esplin 90–97). An 1845 mission call by the Council of the Kingdom was to “fill Joseph’s measures originally adopted . . . to seek out a location and a home where the Saints can dwell in peace and health . . . and proceed from tribe to tribe, to unite the Lamanites. . . .” (Ehat 269)…
But what did he see in the way of fulfillment for his efforts? In mortality he saw very little, but in vision he must have seen the Lamanites “blossom as a rose” (D&C 49:24). Byron R. Merrill, “Joseph Smith and the Lamanites,” in Joseph Smith: The Prophet, The Man, ed. Susan Easton Black and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1993), 187–202
Dedication of Japan by Heber J. Grant
Elder Alma O. Taylor said, “The following is an outline of the prayer, as I remember it… (O) “Spoke of the righteousness of Lehi and of the great faith of Nephi in doing whatsoever the Lord commanded him. Also spoke of those, who, because of iniquity, had been cut off from among the Nephites and cursed with a dark skin, like unto the Lamanites, the blood of Lehi and Nephi had been transmitted unto the people of this land, many of whom have the features and manners of the American Indians. Asked the Lord that if this were true, that he would not forget the integrity of his servants Lehi and Nephi, and would verify the promises made unto them concerning their descendants in the last days, upon this people, for we felt that they were a worthy nation.” Dedication of Japan Temple by Heber J. Grant Journal of Elder Alma O. Taylor, Relief Society Magazine JANUARY, 1921, pg. 199-203
A Wonderful Manifestation – Hundreds of Indians Healed by the Power of God 1879
The Millennial Star Monday June 2, 1879 Volume 41 No.22
Shared with me by a wonderful Native American named Betty “Red Ant” LaFontaine.
Several accounts, slightly varying in their details, having become current with regard to the manifestation of God’s power in the healing of several hundred Zuni Indians, under the hands of Elder Llewellyn Harris, President Taylor directed Elder Orson Pratt, the Church Historian, to obtain, direct from Elder Harris, the facts in the case. The following is Brother Harris’ reply to Elder Pratt’s letter of inquiry:
Panguitch, Dec. 15th, 1879. Brother Orson. Pratt,
Dear brother,—Your favor of Nov. 27th, is received, wishing me to give a history of the healing of the Zuni Indians of small-pox, by the laying on of hands, which I will do, as near as I can remember the circumstances. I started from Panguitch on the 5th of November 1877; overtook brother Thayne and company (from Centreville) at Johnson, and traveled with them as far as Woodruff on the Little Colorado. I parted with the company there and traveled alone to the Zuni village; distance from Woodruff about 100 miles. Arrived at the Zuni village January 20th, 1878 and found some sick with the small-pox in nearly every house.
I put up with a Zuni Indian known as Captain Lochee, who had three children sick with the smallpox. After I had been asleep two or three hours, I was awakened by the cries of the family and some of the neighbors who had come in. I arose and inquired the cause of the crying, and was informed by Captain Lochee that his daughter, a child of about 12 years of age, was dying. I saw she was gasping for breath. I felt like administering to her then, but the Spirit of the Lord prompted me to wait a little longer. I waited until she had done gasping and she did not appear to breathe. The Spirit of the Lord moved upon me very strong to administer to her, which I did; she revived and slept well the remainder of the night. I also administered to the other two who were sick in the same house that night. All was quiet the remainder of the night, and all seemed much better in the morning.
Additional Information about Captain Lochee.
“THE FAITH OF THE ZUNIS” By Llewellyn Harris
Juvenile Instructor-“Miraculous healing among the Zuni”
“The news of this spread through the town, and the next day I was called to visit about twenty-five families, all of whom had one or more sick with the small-pox. They also wished me to administer to the sick, which I did. I was called upon to visit from ten to twenty families a day for four days after my arrival and administering to their sick. The power of the Lord was made manifest to such a degree that nearly all I administered to recovered. The disease was spreading so rapidly that I was unable to visit all the houses. One morning about eight o’clock one of the Zuni women came for me to go and visit the sick; she took me to a house which had a large room in it, about twenty by forty feet. When I entered the room, I found they had gathered the sick from all parts of the village, till they had completely filled the house. The stench that arose and the horrible sight that met my eves is beyond description. They had a Spaniard there, who understood the Zuni language, for an interpreter, who told me they wanted me to administer to all those who were sick in the room. I being the only elder in the village it seemed to be a great task to administer to so many, but I called on the Lord to strengthen me. I commenced, and as fast as I administered to them they were removed, but other sick ones were continually being brought in. It was late in the afternoon before I could perceive that they began to diminish, in numbers. When I had administered to the last one and went out, the sun had set and it was getting dark. The Spaniard who had stayed there all day asked me if I knew how many I had prayed for. I told him that I did not keep count; he said he had and that it was 406. The next morning my arms were so sore that I could hardly move them.
There was a Presbyterian minister in the village, who became jealous of the influence I was gaining with the Indians. He persuaded two Spaniards, one Navajo Indian, one Albino ‘Zuni, and one of the Zuni medicine men, to circulate lies and frighten the ‘Zunis, telling them that those who were healed were healed by the power of the devil.
I felt weak from the effects of administering so much. And on the second day after administering to the 406. I started for the settlement in Savoia valley. The next day after arriving in Savoia I was taken down with a severe fever, which lasted about a week. I stopped with the family of brother John Hunt, who treated me very kindly. It was about three weeks before I was able to resume my I journey to the Mexican settlements on I the Rio Grande. I spent about four months preaching to the Mexican people in New Mexico. When I arrived at Savoia on my return, I was informed by the brethren that the minister who opposed me at Zuni had passed there and was nearly dead with the consumption. When I arrived at Zuni I was told by some of the most reliable Zunis that all that I had administered to recovered, excepting five or six that the minister gave medicine, and four or five that the medicine man had tried to cure by magic. The medicine man that opposed me had died during my absence, and the Navajo, who opposed me, on returning home, was killed by his people to keep the small-pox from spreading among them.
This is a true statement of the manner in which the power of God was made manifest among the Zunis, and also the judgments of God which followed some of those who opposed it. It seemed that I was, by the providence of God, cast among them; and I felt that I was one of the weakest of my brethren, and to ask the Lord to strengthen me if it was his will to make his power manifest through me. If the Lord had not strengthened me I could not have borne up under what I passed through at Zuni.
If you wish a history of my mission to the Mexicans and will make it known, I will be pleased to furnish it to you. No more at present.”
From your brother in the Gospel, Llewellyn Harris.
The foregoing was published in the Deseret News some time since, but, owing probably to the remarkable character of the statements set forth in it, some people expressed doubts as to its veracity. In order to set the matter at rest, pains were taken to obtain information from various other sources. The result of these investigations, we are, by courtesy of Pres. John Taylor, enabled to place before our readers, in the annexed correspondence, which, besides being confirmatory of Brother Harris’s first account, gives further interesting details:
New Mexico, Feb. 20, 1879. Brother L. H. Hatch:
According to your request I hasten to give you an account of the power and blessings of our Heavenly Father through the ministration of Elder Llewellyn Harris, while laboring among the Zunis. And as the Church Historian has requested that it should be sent to him without exaggeration or depreciation, I will, as you earnestly requested me, use the same language used by them, under an inquiry. Upon my return and after you handed me the Apostle Brother Pratt’s letter, I called at the village where Bro. Harris had labored, and in the presence of at least forty Zunis I interrogated one of the principal men, who could talk Spanish, at least good enough to enable me to get a most thorough and positive understanding. Speaking to the crowd, I said: Do any of you remember a ‘Mormon,’ who came to this place and stayed a while, at the time you had the small-pox?
After a moment’s talk among themselves, the man of whom I have spoken stepped forward and answered:
“Oh yes, but why do you inquire about him”
“Because I wish to learn if he told the truth, when he said, the Lord heard him by curing them, when he laid his hands upon their heads.”
I very readily perceived from the above question that it aroused their suspicions, and in order to allay this spirit, so as to get at the naked truth, I continued:
“As this is the remedy to which we * Mormons’ appeal, for you all well know that I have always told you, that if we would serve the Great Spirit, he would hear us when we prayed to him.”
By this time those who had been baptized were drawing nearer, with an expression upon their countenances of brotherhood and confidence. However, the old man continued:’
“Yes, it is the truth. There is no doubt.”
This last sentence, when spoken in Spanish, affirms anything in the most positive manner possible, not even allowing any chance for a mistake.
“Do you know how many he cured? (You will remember that the crowd was consulted before answering at each successive question.)
“Oh, lots of them.”
“But about how many?” At the same time holding up my finger, as that is the manner of counting among natives, though these being a little more enlightened, it serves to form an extra impression, or by way of demanding the exact number.
“Oh, lots of them! How could yoo tell how many, for there were lot of them cured, though some died after.”
“Which man in this crowd saw and heard this?
“Why, all but me, so they say. He cured them in a large house. He did lay his hands on lots in four houses.”
“Which man’s house, in this crowd, did he do this in?
“That man says he did in his house, and that children were brought into him, and those that were big enough and able to walk, came, and he cured all that he laid his hands on, though some died afterwards.”
This was said in presence of my wife Eliza, and not less than forty Zunis.
Besides, Brother Hatch, it gave me a splendid opportunity to talk to them upon the subject, which I improved, thus endeavoring to awaken in them a love for the truth, and they seemed to drink into the Spirit of it, though they said:
“Numberless stories, in short, everybody seems to be opposed to you; and though we feel good when you are with us, and we cannot help believing what you say. But then why all this opposition.”
However, feeling that a more thorough investigation would give better satisfaction, I drove off and left the crowd, and soon met Brother Ramon Lund, who affirmed, in the most positive manner, what had been stated, and adding, said, that it was true that some died after they had been cured ; but it was because they took the medicine of an American, who was acting as priest and doctor at that place, under the direction of the United States, and when he told me this, he went through the motion, with his hand, of putting something into his mouth. At this instant, I well remembered the crowd of which I have spoken, going through the same gestures to the old man, who was acting as interpreter, but he failed to tell that part, as he did not belong to the Church, though he had never to my knowledge taken any active part either for or against.
I feel impressed to call your attention to the subject of which we talked about; namely the call of the King of the Zunis, with others of his associates for some of our brethren to assist them this spring in putting in their crops. This is not only a request, but rather bordering on a demand, from the fact of us both having offered to do so. I do not know who to appeal to, and I am not acquainted with President John Taylor, but there should be something done, for they look to me, as you well know, as their father; and it is impossible for me to fill the place at the three Branches. You will please excuse my awkwardness and tedious way of explaining, for I have done the best I could.
Praying God to bless you, and desiring to be remembered in your prayers, I remain, your co-laborer in the latter-day work,
Ammon M. Tenney. Forestdale, Yavapai Co., Arizona, March 3rd, 1879. Brother E. Snow.
Dear brother,—I arrived here on the first of this month in good health. I hope these few lines will find you and family enjoying the same blessing.
The brethren seem to feel satisfied and contented here, with the exception of a few, who do not like to have the Indians move in here. Some twelve families of the Apache Indians want to come into this place, and live with us, and learn to work, and live as we do, and send their children to school I will start out in a few days to preach to some of the Apache Indians, and I feel to pray to the Lord that I may have his Spirit to guide and direct me, that I may be able to do good. Some of the brethren blame me for inducing the Indians to come to this place; but I cannot help that, it is to gain their friendship I am here, and I intend to do so, if possible.
There are also some of the brethren who are trying to show that I have exaggerated on the number of the Zuni Indians administered to, and also the number healed. All I have to say about this is, that I have given a true account, as near as I could, by getting my information from other parties, and what I could see myself; but I will say one thing now, and that is this, that those Indians must have received benefit by the administration when I visited the different houses, or they would not gather all the sick that were in the village for me to administer to, and keep me busy all day. Let the number be more or less than 400, I will say one thing, and that is, that there were silent witnesses whom the Lord had sent to take note of what passed that day. The day will come when those witnesses will give their testimony, and testify that I worked all that day, and did all I could, and no man or men will be able to gainsay it, so I do not care what men may say at present; the Lord knows all things. No more at present, from Your brother in the Gospel, Llewellyn Harris.
Woodruff, March 8th, 1879. Elder Orson Pratt.
Dear brother,—I received, some time ago, a letter from the Historian’s Office, wishing me to ascertain a statement of the healing of the Zunis of the small-pox, and in order that I might get a correct understanding it has taken me some time to get the facts. I will give you what information I have on the subject, personally.
While on my way from Utah to my family that were located in New Mexico, while at sunset, Bishop John Hunt, whom I had placed in charge of the Zuni Mission during my absence, told me that the Zunis were dying off rapidly, and that Elder Llewellyn Harris was performing great cures by the laying on of hands and the power of faith. About the 15th of February, 1878, myself, Elders Ammon M. Tenney, Erastus B. Snow, and A. W. Ivins, passed through the main village, and learned through some of our Zuni brethren that there had been from 150 to 200 deaths, but at the time we passed, the disease was abating. About twenty miles distant, at my house in Savoindette, we found Elder Harris, who was quite sick from exposure and the effects of administering to so many sick people. We administered to him, and he was better. He revealed to us his experience in administering to the Zunis and the power of God in healing the sick. I will now give you a copy of a statement made by brother Harris on the 23rd of February, 1879, while at Bagley, on his way to the Apache Indians:
“On the 27th of January, 1878, I administered from 8 a.m. until sun down, and made short ceremonies. A Mexican was present, who was very friendly. He followed me to where the sick came. He told me that I had administered to 406. I kept no count of the number. I had administered to several at a private house, when a Zuni woman came and wished me to go and see some sick persons, and I went to a hall which I judged to be 20 x 40 feet in dimensions. I think that there were about 75 persons in the room. A loathsome sensation came over me, as I beheld their fearful condition. As I commenced administering this feeling left. After administering to them they were taken out, and others were brought in. These were mostly children. Some that were brought appeared to be well. I asked them why they wanted me to administer to them. The Mexican interpreter told me they wanted me to administer to them, so that if they were taken sick the attack might be light, and I blessed all that came. It seemed that there was a holy messenger standing by me. Fathers and mothers, as they brought their children, each seemed anxious to be first. The day passed rapidly, and after I got out into the open air, I felt sick, and the sun had gone down.
“A Presbyterian school-teacher in the employ of the United States Government, named Parmer, when he found what was done, ordered me away, when I went to Savoindette to your house, where you found me.
“Llewellyn Harris.”
This is, in substance, as related ta me one year ago. Brother Harris says, he cannot be positive as to dates, but believes he is about correct. There are some remarkable cases of healing among the Navajos, which I witnessed in connection with Elder L. C. Burnham and Bishop Hunt; about one year ago last June, an account of which I think I forwarded to the Deseret News at the time, also to President John W. Young. I do not remember the dates of those letters referred to. If you should require it, and the letters are not at hand, a statement can hereafter be given, as it might be of value to the Church history.
I shall always be happy to render you all the aid in my power to facilitate your arduous duties.
Your brother in the Gospel, L. H. Hatch.
P. S.—I herewith forward to you a statement of facts, as related by the Zunis themselves to Elder Aramom M. Tenney. L H. H.
Source: https://contentdm.lib.byu.edu/digital/collection/MStar/id/38769
Zunis, Lagunas, and Isletas
“If there are any Nephites on this continent we have found them among the Zunis, Lagunas, and Isletas” Wilford Woodruff
To President John Taylor and Council:
DEAR BRETHREN:—I arrived on Saturday night, the 13th inst., all well and in good spirits and found Brother Lake, of Brigham City, and Brother Bates, of Pleasant Valley, very sick. They had been to the Verde, baptizing some and administering to the sick. Brother Lake has been looked upon as dangerous, but was some better yesterday.
The Isletas of which I speak is a village twelve miles below Albuquerque, on the Rio Del Norte, containing 3,000 souls that stand at the head of this class of men that I call the Nephites. They occupy forty villages, containing a population of 32,000, speaking sixteen distinct languages, but nearly all good Spanish scholars. I look upon this as a great field of missionary labor for some forty good, faithful “Mormon” elders, who should be able to speak the Spanish; and I hope next conference will call some of them, at least, into the field. I visited this people, located in their homes in company with Brother Ammon M. Tenney, who had visited most of them before, and I think has done much good in opening doors among them. He had baptized 115 of the Zunis on a former mission.
My journey and visit with him was a visit of observation, and I was amply rewarded. In what way, I do not know, but in almost every village I visited, they were looking for me. I can only make a brief outline from my journal of our journey. On the 19th of August, we entered the Zuni village, containing about 3,000 souls. The village stood on a piece of elevated ground; many buildings were three stories high, and the upper stories were entered by ladders at the top.
There had been a heavy struggle in this village between the Catholics and Mormon Zunis. The priests had done all they could to lie about the Mormons and had drawn away {523}a few who had been baptized, but others remained firm. I went through the old Catholic cathedral in the village; it looked as though it were 500 years old. It had two bells hanging in the tower and over the pulpit was some of the finest carved work in wood I ever saw, representing Christ, the apostles, and angels. I went all through the village and, for the first time in my life, I had a view of the white Indians called Albinos. Their hair, face, and limbs were nearly as white as milk, much whiter than any Americans. I met with many who had been baptized and they were very glad to see me. They had 2,000 acres of corn, looking well without irrigation. On the day following, we visited their village at their farm called Fish Springs. I was here introduced to Brother Juan Bautista (John Baptist), the first man baptized in the Zuni nation by A. M. Tenney. His son’s wife was the most handsome woman I ever saw of the Indian race; had a beautiful child, nearly white. I went through their wheat fields, which they were cutting with sickles. We visited several ruins of the ancient inhabitants; some of the outside walls of stone were standing some eight feet high. On Sunday evening, the 25th, we held a meeting in a village of the Lagumas, called Mosita Negra. We had an interesting talk with the Governor of the place (Jose Carido), and the spiritual advisor (Lorenzo Coreo) and both wanted a meeting. They called the people together, men, women, and children. We opened by singing and prayer, and Brother Tenney spoke to them in Spanish thirty minutes. I spoke a short time. Brother Tenney interpreted and we dismissed, thinking we had kept them long enough.
Ancestral Puebloans
As soon as we dismissed, a Nephite arose, full of the spirit of the Lord, and said: ‘Friends, why do you dismiss us and leave us in this way. This is the first time we have heard of our forefathers and the gospel, and the things we have looked for from the traditions of our fathers. If our wives and children are weary, let them go home; we want to hear more. We want you to talk all night, do not leave us so.’ This speech raised me to my feet and the next hour was one of the best meetings we had. We all felt inspired, missionaries, Nephite men, women, and children. I spoke and Brother Tenney interpreted. I never felt the want of tongues more than on this occasion. I taught the things of the Kingdom of God and found hearts capable of receiving it. All were deeply interested and the seeds we {524}had sown in the hearts of that people will bring forth fruit. At the close of the meeting, the man who spoke in the meeting came to me and said, ‘When you return, drive to my home and all your wants will be supplied,‘ which we did and held another meeting on the Sunday following. We should have baptized him, the Governor, and many others, I think, but the Governor who had followed us, as did the spiritual advisor, some sixty miles to Isletas, had not returned. The people did not wish to take any steps until their Governor was with them. On the following morning, my carriage was surrounded by the Governor and people that we had talked to the night before. Some of them took breakfast with us and I had to talk to them on the principles of the gospel and their record and signs of the times, until I left; and the leading men of the village followed us sixty miles to Isletas and stopped with us most of the time we were there. On the morning of the 26th of August, we drove through Frisco, crossed the Rio Del Norte, which we found very low, and entered Albuquerque, containing about 3,000 inhabitants, Jews, Gentiles, Americans, and Mexicans.
I was introduced to Judge Parks, the U. S. District Judge of that District, from Illinois. I went through the city or town. It is quite a place of business. I went through the Catholic cathedral accompanied by an Italian padre, or priest. He took great pains to show us everything in it, robes of the priests and deacons; some robes woven from pure gold thread that cost $1,000.00. There was much more wealth than I would have looked for in as obscure a place as Albuquerque. We spent the day in the place and left in the evening and camped five miles below on the banks of the river. On the 27th of August, we entered the village of Isletas (Ysleta), being the day before the great annual feast of this people. Brother Ammon M. Tenney had visited this people three years ago and had made friends in the place. We called upon an old patriarch that had received him before. His name was Juan Reylocero (John King). He was glad to receive us. He furnished us with mutton, fruit, and anything we needed. He was one of the leading spirits, was one of the most influential men in the village, and was over eighty years of age; but by his labor and activity he did not appear more than seventy. It should be understood that the Catholic power has had dominion for centuries over most of the American tribes. This is the case with all {525}these tribes, as well as others, and the priests who now occupy their villages are mostly French or Italian. The priests who dwell in Isletas have had a hard contest with the old patriarch, because he had received the Mormons and their religion. He told the priest that he had his own rights and agency and no men should take his rights or religion from him; and they had not spoken to each other for two years. This spirit is manifest through all the tribes when the gospel is preached, and the Lamanites and Nephites throughout all the land are beginning to be weary of the Catholic priests and their religion.
The inhabitants of Isletas stand at the head of these 32,000 Nephites; all the other 40 villages come to them for counsel. They have their own laws, police courts, and judgment seat. They are very rich. The man we stopped with possessed 9,000 sheep, 100 brood mares and horses, 100 mules and asses, 500 cows and oxen, a ranch worth $8,000.00, and $25,000 of other wealth. He rents many houses in the city, and he is a sample of many of the Isletas nation. They allow no white man or Mexican to mix with them in their blood; all their marriages are in their own tribe. Our friend (Reylocero) said the Americans had called them wild men. If they were wild, they were honest and virtuous. It was very seldom that a case of seduction of a wife or daughter was known in their tribes. Whenever such a case did occur, the penalty of death was executed and had been for centuries, until civilization was introduced by Americans, who had introduced seduction and corruption wherever they had a chance, and now, if a man were put to death for seduction, the civilization of the day would kill his slayer. In fact they were so much afraid of white men coming in contact with their women, that Brothers Tenney and Robert H. Smith, of the 15th Ward, Salt Lake City, three years ago, came nearly starving to death before they got thoroughly acquainted with them.
They were not willing for these brethren to go into the presence of their women; but after the old patriarch had reached full confidence in Brother Tenney, he put his grand-daughter (a very handsome young woman) in his charge, as he was going away for a season, and a young Mexican wished to court her, and the old gentleman did not wish him to marry her. And as the people in that village had full confidence in him, on our arrival we were kindly received and entertained by all we {526}called upon.
I look upon the Isletas as the most industrious and hard laboring people of any I ever met (the Latter-day Saints not excepted). This Nephite village has a field of corn ten miles in length and one in width. It lies north and south of their village, and is irrigated. The corn is quite as good as any I ever saw in Utah, and perfectly clean; not a weed could be found in a hundred acres. They have also twenty-one vineyards bordering on their city and 1,000 vines to each vineyard, some of them 60 years of age, all kept perfectly clean and loaded with the finest of fruit, and as heavy a crop as I ever saw in St. George. The vines stand from two to four feet in height and, in the fall of the year, each vine has a mound of earth formed around it, until it is covered out of sight. In the spring it is uncovered and the earth leveled. This is an immense work. They have also many apple, pear, and peach orchards, all ripe as well as the grapes. Isletas is occupied only by the Nephites themselves. There are no Mexicans or white men. The houses generally are made of adobe, cement, or concrete, and plastered. The outside walls are as white as snow, and the floors are made of mortar or plaster, very smooth and many of them very neatly carpeted. We saw some as handsome women and girls as could be found in America, barring their dark complexions. There is one practice that exceeds that of any civilized city on the globe that I ever heard of. No man, woman, or child is allowed to sweep a particle of dirt or dust from their floors into the door yards or streets, under penalty of a fine. It all has to be gathered in cloths or baskets and carried to mounds which are located in different parts of the city. The room we occupied was in the center of the town and the mound formed from the sweepings of the floors in that part of the town measured 150 yards at the base and some thirty feet high, which had probably been 100 years in collecting, for they did not appear to cart it away. I found in Isletas and in other villages of the Nephites the same kind of crockery and stone ware painted in all its brilliant colors that we find in the remains of their ancient cities, or in ruins of the ancient inhabitants. All of their water jugs and main crockery are of this material, for they still hold the art of making and painting it. We visited quite a number of the families in the village and were kindly entertained. Among {527}others, we visited Mrs. Pascual Avieta, a Nephite lady, I should judge 50 years of age, a large portly woman, with a large, fine home. Her floors were neatly carpeted, and settees were covered with Navajoe blankets, worth $15 each. She was neatly dressed. I was introduced to her by Brother Tenney and to her daughters and sons. She received me and treated me with all the cordiality that any refined lady could, and presided over her household with all the dignity and grace of a Martha Washington.
When her daughters were introduced to me, after bowing and shaking hands, they very reservedly and modestly retired across the room, sat down upon a settee and listened to what was said in silence. The matron sat down beside me and conversed with great freedom. While the family could speak good Spanish, her son, a fine young man of 20, could speak good English, which was a God send to me, and I thoroughly improved it by preaching the Gospel of Christ and blessings of the Kingdom of God to him, which he gladly received and promised to deliver the same to his father and mother. The matron invited us into her pear, peach, and apple orchard, and grape vineyard where fruit was ripe. We feasted to our satisfaction, and repeated by invitation the same ceremony each day while in Isletas. The feast was on the 27th of August. There were hundreds of Mexicans from all the surrounding country gathered. The Mexican women and girls had their long trails. Most all the drinking, gambling, and fighting, which lasted all night, were done by the Mexicans, while the Isletas were in their homes with doors locked at an early hour. The Governor and leading men of Mosita Negra, where we preached, were with us and did not take part in the Mexican carousal.
Thus, dear brethren, I have given you an outline, merely, of the field of labor which I consider the God of Israel has opened unto us, and which I consider the revelations of God require us to perform. I think there is element sufficient for forty good, faithful elders. There is need for a goodly number of elders who can speak the Spanish language, or who will be able to learn it. I have already sent Brother Taylor a small list of names, including the Indian missionaries that are already in this country, as far as I can remember them, and if there are any in St. George {528}or southern Utah, or northern, who can speak the Spanish, or who will learn it, I would like Brother Taylor to consider them at the October Conference.
I am happy to be able to state that most of the settlements I have visited of the Saints have been blessed with fair crops of grain, notwithstanding the dry season. They were just finishing threshing as I left Snowflake. They will have over 3,000 bushels of grain, mostly wheat, and I am confident they will have over 4,000 bushels of wheat at Sunset.
I have not written anything for publication concerning my journey to Lamanites or Nephites of late, thinking it would not be wisdom to publish anything about our labors among the American Indians under the present state of excitement on Mormonism. I forwarded a list of names in my other communication, as missionaries. I forward a few more in this communication and those I send from here are mostly persons who have given in their names and are willing to engage in the mission. Some incidents occurred on our mission which were interesting to me and showed that the Lord was at work with and for us, to open the way for the introduction of the gospel among this branch of the house of Israel. But I have already lengthened this communication much more than I intended at the commencement. I learned of the release of the Apostles from prison from the “News,” which has given joy to all the faithful Saints of the land. The devil is making a hard struggle to stop the building of temples, and the work of God, and the wicked are helping him, but, brethren, God reigns and will stand by you to the end. The lawyers, judges, and the nation are hastening to their doom as fast as time will permit, and they are sure of their fate. That God may bless you and give you the victory, is the earnest prayer of, Your brother in the gospel, WILFORD WOODRUFF.
According to Wilford Woodruff
Nephites
Isletas
Zunis
Lagunas
Lamanites
Navajo
Moquis
Apaches
A Quote to Remember
“Oliver Cowdery, even in that early day, had found the Navajos in the far Southwest, and he reported it to the brethren, feeling that it was a very important thing. Then Wilford Woodruff said this further, as he went down into the southwest, in New Mexico, and visited among the Indians there. He said: “In my short communication of the second inst., I promised to give a fuller account of my visit to the Isletas which I will now endeavor to do. The Isletas are one of the Pueblo groups down in New Mexico. I view my visit among the Nephites one of the most interesting missions of my life, although short. I say Nephites, because if there are any Nephites on this continent, we have found them among the Zunis, the Lagunas, and the Isletas, for they are a different race of people, altogether, from the Lamanites. I class the Navajo, Moquis (Hopis) and Apaches with the Lamanites, although they are in advance of many Indian tribes of America. I class the Zunis, Lagunas, and Isletas among the Nephites. And then he goes on to say, that as soon as they dismissed this particular meeting among the Isletas, and were going to leave, one of the Nephites arose. . . full of the spirit of the Lord and said, “Friends, why do you dismiss us and leave us this way? This is the first time we have heard of our forefathers and the gospel and the things we have looked for from the traditions of our fathers. If our wives and children are weary, let them go home. We want to hear more. We want you to talk all night. Do not leave us so.” The Work Among the Lamanites Elder Spencer W. Kimball, Conference Report, October 1950, pp. 63-69
