Gospel and the Book of Mormon were freely taught by Elder Lyman and his brethren, and by Elder Nephi who was surnamed Lehi by Elder Lyman. Chief Tabby also preached, together with many others of the chief Utes who were firm Latter-day Saints. They bore powerful and fearless testimonies.

Missionaries were selected, sustained and set apart, at a conference in Ashley, on the 19th and 20th of May, and were called to continue the labors, which they did with much spirit. They were: Jeremiah Hatch, Israel Clark, Jeremiah Hatch, Jr., Thomas Karren, George Glines, and Thomas Bingham, Jr.

The Indians were largely converted and baptized, and both chiefs and laymen rejoiced in the word of God. Temporal good was also accomplished. The missionaries found an old chief who was more interested in temporal than in spiritual affairs. He had arranged a canal straight up the banks of the river to his land, and was waiting for the water to mount into it to irrigate his possessions. The missionaries remonstrated with him saying that water would not run up hill. He insisted, however, in a surly manner, that the "Mormons" made it run up hill. It was explained to him that it was only appearances that seemed to him so, and that water ran only down hill. They taught him how it could be done, however, whereupon he wished them to do the work. They asked permission from the agent to build a canal to water the possessions of the old chief, which was gladly granted. The six missionaries set to work upon their task. They obtained plows, scrapers, and horses, and in the course of ten days had a canal ready which proved a great success in watering the lands of the elated chief. For this useful labor, the missionaries were afterwards allowed one thousand dollars, which they divided among them, thus receiving both temporal and spiritual blessings.

Apostle Lyman returned to Provo from his successful mission on the 28th of May of the same year. He has, however, been interested in the red man ever since. For several years, the missionary labors were continued by the brethren named, and by others who were afterwards called; but the work was finally stopped as far as preaching on the reservations was concerned, the agents objecting. Then the Indians were approached when visiting the settlements, and were taught, as opportunity offered,

in common conversation and otherwise, concerning the principles of the Gospel. But generally, some one has had charge of the work who kept the truth before the Lamanites. Some three or four years ago, Elder Ira Hatch was appointed to this work.

Apostle Lyman has continued his labors, and has come to be known among the Indians of Utah as Big Chief. In his preaching tours, he makes frequent visits to the Pi-Utes, the original, ignorant root-diggers of whom early explorers spoke as inhabiting the region about the Great Basin, and who are now scattered about in various parts of southern and central Utah, following the peaceful pursuits of their white friends. They live in small colonies in Thistle Valley, Koosharem, Rabbit Valley, Panguitch, Kanab, St. George, Cedar, Parowan, Beaver and Kanosh, and are generally members of The Church. They have their chiefs, or leading men, who, on the solicitation of the Indians themselves, are frequently chosen by the aid of the "Big Chief" and his white brethren. They till the earth, care for their horses and stock, on a plan imitative of that of the white man. Many of the old Indians, who were staunch warriors when the Pioneers first pitched their tents in the Basin, are still alive. Strange to say, the inhabitants of these colonies do not increase-the deaths are more numerous than the births, and the children of the wilderness are slowly but surely dwindling.

The Indians have learned not only to love the "Big Chief" for his teachings and kind counsels to them, but also for the small stipends of flour and beef which he causes to be distributed on his preaching tours among them. They likewise love the country where they live, and have become greatly attached to the fields, the hills, the springs, mountains and ravines of their allotted homes.

They will not hear of leaving them. In 1897, there was talk of dividing the Uintah and Uncompahgre reservations among the Indians, giving each person a certain share of the land. The Pi-Utes were visited and informed of the scheme, for it was not desired that they should be denied their rights in such a division, since they might then arise and say that they had been unfairly treated. They might say: "Why did you not tell us, that we also might have homes?" The whole plan was explained to

them in detail, but they spurned the idea, and would not hear of leaving their present homes. They answered that in the winds they could hear the voices of their fathers. The spirits of their parents could be heard in the music of the creeks, and in the singing waters of the springs. Their children were buried here; they knew every hill, and could hear familiar sounds in the fields and upon the mountains. They begged to stay, protesting they were "Mormons." In some instances they became excited, believing it was only a scheme to drive them from the land to give place to the aggressive white race. But they remain in peace, and live in simple happiness.

It has been the theme of Apostle Lyman's sermons to the Indians that they abide on their allotted farms without roaming about, that they work, and avoid idling away their time, that they improve their premises and gather about them some of this world's goods. "Sit down, sit down; be quiet, don't run," has been the constant song he has sung to them. They have generally heeded the advice as far as their roving natures would allow, but compliance, even as far and as imperfectly as they have rendered it, has been a severe trial and a heavy sacrifice to them.

An amusing incident is related of Weber Tom, a leader of the Tooele Shoshones. This tribe is more intelligent, if not more progressive, than the Pi-Utes. On one occasion recently when Apostle Lyman, forgetting his own constant peregrinations, had been giving the red man's camp the usual admonition, Tom was evidently annoyed at the sameness of the song. He got up at the close, and gave a sermon himself on precept and example, saying: "Postle Lyman he all the time say, 'Indian, sit down, sit down!' 'Postle Lyman, he never sit down."

The Apostle's reply is not recorded.

LETTERS FROM MISSIONARIES.

[The author of the first letter, now on a mission in Stavanger, Norway, is a well-known laborer for the right, and a faithful Latter-day Saint. His injunction to purity should have great weight with the young men.

The writer of the second letter is one of the Mutual Improvement Association missionaries, 1899-1900, whose field of labor was in Arizona. His remarks on the fifth commandment, written to the members of his home association in Centerville, are worthy the careful consideration of the boys.-Editors.]

Although I am quite an old man, I have performed my part, and taken as much interest in the Mutual Improvement Associations as any one. When I was a boy, I often asked the question, whether there was no better, no higher, no nobler aim in this world to live for than what I beheld young men seeking, and aspiring to around me. What did I see? Young men at fourteen, fifteen and sixteen years of age drinking strong drinks, smoking and chewing tobacco, gambling and associating with low and degraded people, men and women. I asked myself the question, was this the object of our coming here to this earth? Was man, the most beautiful of all creation, the most intelligent, the image of God himself, created for this? I felt that if I should take this course in life, I should be ashamed of myself, ashamed before all mankind. I should never have the courage to pray to a pure and heavenly being that from my childhood I was taught to call Father. Never in such a condition could I be worthy to enter the presence of the Savior who had offered life and all for my salvation. While these thoughts were in my mind, I heard the servants of God and read an article written by one of the noblest of all men, Apostle Erastus

Snow, entitled, "The Importance of a Virtuous Life." I read and re-read it, and I called the journeymen up to my room and again read it. They said, "That is foolish 'Mormon' doctrine." In all my life, and I am now old,I have never seen anything more beautiful, more noble, more lovely than a young man who can say: “I am a son of God, I am a brother of Jesus Christ, I am his representative on the earth, my body is the temple of the Holy Ghost. Rather would I die than disgrace it. I will not act so that I may be compelled to blush before God or men. I will live so as to be worthy of a pure woman and no disgusting strong drink, no filthy tobacco, shall ever more be associated with me." My brethren, if all could say that, what a power in the land we would be! How proud parents would be of such sons, and how proudly such boys could lift their pure eyes to heaven and say, "my Father." What mighty power every such man would have in the earth to preach the Gospel, and perform its ordinances. Truly this is our mission here on earth, and that we may unitedly work to accomplish this, is my humble desire. CHRISTOPHER I. KEMPE.

If the testimony of the Gospel as revealed through the Prophet Joseph Smith were burning in the bosom of every Latterday Saint, we would realize the importance of living in accord with the teachings of our Heavenly Father, and would understand the significance of the great command: "Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee." I have had occasion to dwell upon this divine command many times, and feel that I would like to speak to some of my comrades. Do we as children of the Almighty understand the full significance of this command? Does it simply mean we are to be very polite and kind to our parents while in their presence, or has it a more far-reaching import! It is pleasing indeed to see a child obedient and courteous to its parents, and but few things are more displeasing than a disobedient, insulting child; one who is always complaining or grumbling at what is required of him, or speaking in a disrespectful manner of those whose welfare should be dearer to him than life itself.